Ecclesiastes 1
OGCBIBLE STUDY TEXTBOOK SERIES
ECCLESIASTES
by
R. J. Kidwell
SONG OF SOLOMON
by
Don DeWelt
PARAPHRASE AND ANALYTICAL OUTLINE by Arthur G. Clarke
College Press, Joplin, Missouri · Copyright 1977 College Press
To my wife Patsy and our dear children Vicky Lynn and Stephen Kehrer Pamela Kay and Jay Link and Jay who together have risen above the vanity of this world and have tasted of the heavenly gift.
FOREWORD
Ecclesiastes is a negative, when once developed, produces an unbelievably sharp picture of modern man. Once the message of the book is sufficiently grasped and perceived, one is astounded at how crisp, up to date, and relevant the pictures are. Little would we suspect that such graphic word photographs were taken nearly three thousand years ago! It is possible, as Robert L. Short[1] has demonstrated, to capture today’s various moods of work and play through the lens of his camera, and set the picture along side the corresponding truths of this marvelous book. There is nothing new under the sun!
[1] Robert L. Short, A Time to be Born and a Time to Die (New York: Harper and Row Publishers, 1973). This concept of Ecclesiastes as the Bible’s Negative Image of Christ the Truth is demonstrated in his book.
The untiring and resourceful experiments of the Preacher are proposed and carried out with a single objective: to discover if man is capable of finding joy, fulfillment, and lasting satisfaction in things which are purely of a sublunary nature. His conclusion is that not only is such a pursuit futile, it is like feasting on the wind. His photographs reveal the true picture of life. He does not attempt to hide selfishness, hypocrisy, greed, oppression, tyranny, ambition, or social inequities. He tells it like it is. He has at least this much in common with the present generation.
He recognizes that God has control of His world. He senses a providential influence in all of life. It is just that his photography never brings God into sharp focus. He is always in the distance. He is there, but one can never quite make out His form. His influence and power are felt but no word is forthcoming to give one direction to life or an interpretation of the pictures of life. It isn-’t that the Preacher is disinterested in the answers, he simply cannot find them on his own. He writes, Even though man should seek laboriously, he will not discover (Ecclesiastes 8:17).
From the beginning, man has had to earn his living by the sweat of his brow. This labor takes on many forms. It is evident from the Preacher’s observations that even when one does not have to resort to physical labor for his daily needs that he still must labor with his mind. The advantage appears to be with the man who labors with his hands. He discovers his sleep to be sweet and peaceful as compared to the man who increases his wisdom and knowledge and at the same time increases his sorrow. The basic question of the book is: Is there any profit in all of man’s work which he does upon this earth? Hard work! That is the key. Every man who has ever lived can identify with that. Labor and reward, labor and reward. This is the age-old principle, but does it really work? The paradox of life is that the richest men are often the lonliest men and those with the greatest wealth are the ones who possess the greatest need. This is the puzzle that must be sorted out and put together. When the book is completed, the reader has discovered that no new road can be traveled. Man has traveled the road before. Each new generation appears to discover something new, but they are merely inventing new names to define and describe ancient pursuits. The Preacher has succeeded in putting his finger on the emptiness of man. He has actually photographed the vacuum. His greatest contribution, however, is to lead the reader to see that the want of man is in the form of Jesus. The vacuum is Christ-shaped.[2]
[2] Ibid., p. 100.
INTRODUCTION
It is important that we see in Ecclesiastes more than the woe of a disappointed preacher. The book has been variously interpreted through the years offering vastly different keys to unlock its hidden meanings. Keys are important in interpreting much of the Bible, but they must always be in harmony with the immediate and greater context of the writer. They must never contradict the overriding purpose of God’s revelation. Keys, therefore, must fit the lock before they are of value. Many approaches to the book have been discarded simply on the basis that the key did not work. It may be impossible to discover the exact key that satisfactorily reveals every nuance, or meaning, or hidden lesson contained in Ecclesiastes. It would be presumptuous to offer one’s interpretation as the only workable key. However, there is a certain amount of confidence that must be demonstrated in writing a commentary on a book of the Bible. At the same time one comes to such a responsibility with humility and gravity of mind. It is this author’s prayer that nothing offered will be contrary to the greater purposes of God or hinder His blessings on those who study. The following limited examples of some of the themes pursued in the interpretation of the book run the gamut of human imagination and experience. These include such alleged keys as epicurean philosophy, fatalism, hedonism, pessimism, cynical materialism, sensuality and license, and existentialism. To some it has presented itself as merely the sad outpouring of the deep melancholy of a world-weary monarch, sated with all that life can offer.[3] Others see in it the expressions of a repentant Solomon reconciled at last to the God whom he had forgotten. So divergent have been the interpretations that even skeptics and infidels have rejoiced over the fact that such a book is in the Bible. They see only the superficial meaning of some phrases, when taken out of context, which appear to contradict the rest of the Bible. In addition they hope to see in the book a humanistic and secular approach to life that excludes the necessity of God, and places emphasis on pleasure as the object of man’s greatest good.
[3] George Granville Bradley, Lectures on Ecclesiastes (Oxford, England: Clarendon Press, 1898), p. 6.
The purpose of the book is clearly stated in Ecclesiastes 12:13: Fear God and keep His commandments.
Secondary purposes or themes are numerous. One prominent idea is that everything of this world is cursed to a transitory nature and thus one cannot find true enjoyments in either the collection of the earth’s goods or the pleasure derived from them. To divorce one from a love of earthly things is a worthy endeavor. Another minor theme calls attention to the inequities of life and teaches that the godly ones should not be discouraged when they are caught by them. Numerous lessons may be derived from a study of the book but each should be kept subservient to the major purpose. There is little dispute over the destiny of the book. It was primarily written to the godly in Israel, Like all other books of the Bible with the qualities of practical application, it must be accepted in the Christian age for its contribution to our understanding of and participation in the redemption process. It has been stated that Ecclesiastes asks the questions that the rest of the Bible answers. If the book did nothing more than demonstrate the futility of living apart from God’s grace and revelation, it would have a pertinent place in every age. If the average non-Christian individual would but read it today, it could bring him much more quickly to Christ. It would save him the difficult, arduous journey of a wasted life. He could see immediately that God is the only alternative to this world and its offerings, and that Jesus is God’s first and last argument to man’s claim to genuine fulfillment and peace. The immediate recipients of the book were those godly people of Israel whose needs were to be met by the ministry of the Preacher’s words. More than this, there is a message for the Christian and the non-Christian today. Although there is general acceptance that the book was written to the godly in Israel, there are more important questions on this subject: to the godly of what age and by whom? Opinions on these two questions generally center in two camps. The one holds the more traditional view that Solomon is the author and that he wrote to those of his own day. The other view, more widely accepted since the middle of the seventeenth century, subscribes to the theory that the book was written by one who impersonates Solomon, choosing to refer to himself as the Preacher, or by the Hebrew term Koheleth. They would say that the godly of Israel were those who lived under Persian or Greek rule from 400-200 B.C. For an example, let us give the words of Robert L. Short who maintains this view. He writes, So, then, who was Ecclesiastes really? Ecclesiastes was an upper-class teacher of wisdom who lived in Jerusalem about three centuries before Christ. Beyond this there is little more about the man that we need to knowor indeed can knowin order to appreciate his book.[4] Although during the last three centuries the consensus of writers has been against the Solomonic authorship of Ecclesiastes, a new trend is developing in favor of ascribing the book to him. It is a well accepted fact that the universal consent of antiquity attributed the authorship of Ecclesiastes to Solomon. The traditional Jewish view subscribed to Solomonic authorship.
[4] Short, op. cit., p. 92.
Our discussion shall assume Solomonic authorship. The date, therefore, would be approximately 985 B.C., or toward the end of his life. The original readers of his words would be those of his own day. Throughout the book Solomon may be variously referred to as the Preacher, Koheleth, Ecclesiastes or Solomon. Ecclesiastes is a transliteration in the English of the Greek equivalent for the Hebrew title. The Hebrew name for the book is Koheleth. It means to assemble as a congregation, and many believe for the purpose of receiving a message. Martin Luther rendered the title, Der Prediger, which simply means The Preacher. This title is consistent with the fact that in Ecclesiastes 1:1 the Preacher has certain words to communicate to his audience and in Ecclesiastes 12:10 the Preacher sought to find delightful words and to write words of truth correctly.
Ecclesiastes falls into two equal parts. The first six Chapter s establish the premise that all earthly things are futile and that the only way man can have personal satisfaction is to live within God’s providential blessings. The last six Chapter s, or second half of the book, assume this premise and therefore proceeds to demonstrate that man can still reap earthly benefits regardless of environmental circumstances. Once man is led to see that earthly values cannot satisfy, he is ready for the conclusion of the book. The conclusion is really a three-fold admonition: (1) to work in harmony with God through the words of one Shepherd; (2) to fear God and keep His commandments; and (3) to realize that God will bring every work into judgment.
BIBLIOGRAPHY
I.
General Introductions
II.
Special Studies
Ginsberg, H. L. The Structure and Contents of the Book of Koheleth, Vetus Testamentum, Supplement III (1955), pp. 138-149.
Gordis, R. koheleththe Man and His World. New York: Bloch, 1955.
____________. Qoheleth and QumranA Study of Style, Biblica XLI (1960), pp. 395-410.
MacNeile, A. H. An Introduction to Ecclesiastes, 1904.
Mercer, S., ed. The Ethiopic Text of the Book of Ecclesiastes. London: Luzae, 1931.
Staples, W. E. The -Vanity-’ of Ecclesiastes, Journal of Near Eastern Studies, II (1943), pp. 95-104.
III.
Books
Aaronson, Lionell. Qoheleth: The Record of the Lecture given by the Son of David, who was King in Jerusalem. Berlin: Trowitzch and Son, 1924.
Barton, G. A. The Book of Ecclesiastes (International Critical Commentary). Edinburgh: T. & T. Clark, 1908.
Bradley, George Granville. Lectures on Ecclesiastes. Oxford, England: The Clarendon Press, 1898.
Butterick, G. A. Ecclesiastes Through Jeremiah (Interpreter’s Bible, Vol. III). Nashville: Abingdon, 1954.
Hamilton, James. The Royal Preacher. New York: Robert Carter and Brothers, 1856.
Hengstenberg, Ernest W. A Commentary on Ecclesiastes. Edinburg: T. & T. Clark, 1869.
Henry, Matthew. Job to Song of Solomon (Commentary on the Whole Bible, Vol. III). New York: Revell, n.d.
Jamieson, Robert, A. R. Fausset, David Brown. A Commentary on the Old and New Testaments, Vol. II, Grand Rapids: Wm. B. Erdmans Publishing Co., 1973.
Jastrow, M. A Gentle Cynic. Philadelphia: Lippincott Co., 1919.
Leupold, H. C. Exposition of Ecclesiastes. Columbus, Ohio: Wartburg Press, 1952.
Martin, G. Currie. Proverbs, Ecclesiastes, Song of Songs. London: T. C. & E. C. Jack, 1908.
Moulton, Richard G. Ecclesiastes and the Wisdom of Solomon (The Modern Reader’s Bible). New York: MacMillan Company, 1898.
Parker, Joseph. The People’s Bible, Vol. XIV. New York: Funk and Wagnals, n.d.
Plumptre, E. H. Ecclesiastes. Cambridge: University Press, 1845.
Power, A. D. Ecclesiastes or the Preacher. New York: Longmans, Green and Co., 1724.
Ranston, Harry. Ecclesiastes and the Early Greek Wisdom
Literature. London: The Epworth Press, 1925.
Reynolds, Edward. A Commentary on the Book of Ecclesiastes. London: ____________________, 1811.
Ryder, E. T. Ecclesiastes (Peakes Commentary on the Bible, H. H. Rowley, ed.). New York: Thomas Nelson and Sons, Ltd., 1963.
Rylaarsdam, J. Coest. Proverbs, Ecclesiastes, Song of Solomon (The Layman’s Bible Commentary, Vol. X).
Richmond, Virginia: John Knox, 1964. Scott, R. B. Y. Proverbs, Ecclesiastes (The Anchor Bible). New York: Doubleday and Co., Inc., 1965.
Short, Robert L. A. Time to be Born and a Time to Die. New York: Harper and Row Publishers, 1973.
Spence, H. D. M., J. S. Excell. Ecclesiastes (The Pulpit Commentary). London: Kegan, Paul, Trench, Trubner and Company, Ltd., 1893.
Williams, A. Lukyn. Ecclesiastes (Cambridge Bible for School and Colleges). Cambridge: University Press, 1890.
Wright, C. H. H. The Book of Koheleth. London: Hodder and Stoughton, 1883.
Zerr, E. M. Bible Commentary, Vol. III. Marion, Indiana: Cogdill Foundation Publications, 1954.
A STUDY OF SOLOMON’S USE OF THE TERM GOD IN ECCLESIASTES
In Ecclesiastes 1:13, the reader is introduced for the first time to Solomon’s own selection from the Hebrew language for God. It is of particular interest because there are numerous alternatives. That is, Solomon could have used other Hebrew terms than the one selected. The term for God appears forty-one times in the book. He also speaks of God as Creator and the Shepherd. He uses the pronouns He, His, and Him ten times. Thus, there are fifty-three direct references to God in the book.
Solomon selected the term Elohim for God. Never once did he employ the term Jehovah. There is a distinction that is often made between the two names. Jehovah is the name for God which communicates the idea that God covenants with His people, entering in a more personal relationship than what may be indicated in the use of Elohim. Elohim is the term used to speak of God as He is discovered, not in a covenant pact, but through the evidence of nature. Perhaps one should exercise caution by reading more into the limited use of Elohim in the book than the author intended. There are two lines of reasoning, however, that are offered for his choice of the term Elohim to the exclusion of the term Jehovah. We shall discuss them separately. The first one suggests that Solomon was growing old and lost the joy and closeness he once knew with God. It is argued that it would be inappropriate for him to choose the name for God that implies warmth and friendship. Solomon, it is thought, had forfeited this right.
The other argument appears to be more plausible. It speaks more to the intent and purpose of the book. It is reasoned that the name Jehovah speaks of the God of divine revelation and covenant relationships, and is, therefore, excluded from Solomon’s writings because it is his purpose to discover truths on his own through his own wisdom and experimentation. It is not Solomon’s intention to pretend that God does not exist, or that God is not interested in His world and that which is contained in it. Quite the contrary, God’s concern for man and man’s need to be concerned about God is the conclusion of the whole book. It is Solomon’s intention to demonstrate that man is hopelessly frustrated if all he has as his guide is the evidence of nature. Elohim is the God of providence and creation. He may be discovered in that sense by all men. God’s glory is manifested through the work of His hands in both the heavens and the earth. Cf. Psalms 19:1.
The purpose of the book is best served by thinking of God as Creator rather than the revealer of propositional truth. If the choice of the word Elohim best does this, then perhaps this is the purpose behind the exclusive use of the name in Ecclesiastes.
A STUDY OF WISDOM AS IT IS USED IN THE BOOK OF ECCLESIASTES
The Bible gives various meanings to our English word wisdom. The diagram on page 40 illustrates at least three different kinds. One can see that the wisdom from above involves revelation and speaks to the higher level of behavior that is characteristic of those who walk with God. The wisdom from below is just the opposite. It involves the individual in those activities associated with the one who carries out the will of the Devil. James speaks of this wisdom as earthly, natural, demonic (James 3:15). The wisdom discussed in Ecclesiastes is neither that which is from above, nor that which is from below. The wisdom pursued and employed by the Preacher (Solomon) is best described as that which is discovered under the sun. This wisdom is discussed in the following passages: Ecclesiastes 1:13; Ecclesiastes 1:16-18; Ecclesiastes 2:3; Ecclesiastes 2:9; Ecclesiastes 2:12-13; Ecclesiastes 2:21; Ecclesiastes 2:26; Ecclesiastes 7:11-12; Ecclesiastes 7:19; Ecclesiastes 7:23; Ecclesiastes 7:25; Ecclesiastes 8:1; Ecclesiastes 8:16; Ecclesiastes 9:10; Ecclesiastes 9:13; Ecclesiastes 9:15-16; Ecclesiastes 9:18; Ecclesiastes 10:1; Ecclesiastes 10:10.
According to the preacher, this wisdom is available to every man who is willing to pursue it. It is not evil of itself. It should be learned and followed. Both the godly and the ungodly employ it (Cf. Diagram, page 40, I, III). However, it will not bring lasting satisfaction although it has certain advantages over other things which can be possessed. It is despised by some and sought after by others. It may be used to discover knowledge and can be magnified and increased. It strengthens, excels foolishness, protects its owner, causes the face to shine, and brings success. It is better than weapons of war and may deliver one from the hands of his enemy. It will increase the ability to use an inheritance for good. It is limited in its usefulness to this world and cannot be found in the grave. Because it is so identified with the futility of this world, of which it, too, is a part, there is the logical conclusion that in much wisdom is much grief.
Solomon’s experiments explained in the first two Chapter s were not independent of his life-long work. What we see in these two sections are the detailed procedures and the motivating forces behind his work. He is speaking of his pursuit under heaven and under the sun of all that has been done. It was written of him that he spoke of trees, from the cedar that is in Lebanon even to the hyssop that grows on the wall; he spoke also of animals and birds and creeping things and fish (1 Kings 4:33).
In what sense does Solomon stand in first place in respect to the possession of wisdom? There can be little doubt that he does! (1 Kings 3:12) His wisdom is a testimony to his amount of knowledge, not that he was the most righteous or morally sound man who ever lived. The poor of necessity looked up to him. They had neither the resources nor opportunities for such pursuit. However, kings and queens also looked up to him and marveled over his wisdom and knowledge.
Solomon’s reputation as a wise man became the talk of the East country and Egypt. It is written that his fame was known in all the surrounding nations (1 Kings 4:31). So extensive was his fame that all the earth was seeking the presence of Solomon, to hear his wisdom which God had put in his heart (1 Kings 10:24).
The wisdom discovered under the sun is available to both the Christian as well as the non-Christian. At times the unbeliever demonstrates better use of such wisdom, often referred to as common sense, than does the believer. It is in this context that Jesus said, … the sons of this age are more shrewd in relation to their own kind than the sons of light (Luke 16:8). The ideal Christian would avoid the wisdom from below, he would accept and follow the wisdom from above, and he would skilfully employ the wisdom found under the sun to the best of his advantage and to the glory of God.
DIAGRAM A THREE KINDS OF WISDOM AVAILABLE TO MAN
Ecclesiastes 1:1
INTRODUCTION: Ecclesiastes 1:1-11
A. AUTHOR: SOLOMON, Ecclesiastes 1:1
TEXT 1:1
1 The words of the Preacher, the son of David, king in Jerusalem.
THOUGHT QUESTIONS 1:1
Name three distinctions claimed by the author.
What Bible character fits the description given in this verse?
From the evidence of this verse, would Solomon qualify as the Preacher?
Read Ecclesiastes 12:9-10 and list the goals the Preacher sets for himself.
PARAPHRASE 1:1
These are the words of the one who assembled the people in order to preach to them. In addition to being identified as a preacher, he is David’s son and king in Jerusalem.
COMMENT 1:1
Ecclesiastes 1:1 This verse identifies the author of Ecclesiastes as the Preacher, and son of David, king in Jerusalem. Views vary sharply concerning the actual author of Ecclesiastes, but there is little doubt that Solomon fits this description. The name Solomon never appears in the book. This does not mean, however, that he is thus discounted as the author. The Jewish tradition held to the Solomonic authorship as did most non-Jewish writers until Hugo Grotius argued against this possibility in 1644 A.D. Since that time modern critics have woven fanciful theories concerning possible authors. Even among conservative writers, there is an uncertainty as to whom the book should be ascribed. Recent tendencies, however, on the part of conservative scholars fashion a return to the more traditional view that Solomon wrote the book.
An overwhelming amount of evidence within Ecclesiastes sustains the contention for Solomonic authorship. The following list of internal evidence, consistent with Solomon and his day, is offered as worthy of serious consideration: (1) Verse one identified Solomon precisely; (2) The statement in Ecclesiastes 1:12 requires that the author be identified as a king in Jerusalem over Israel; (3) The extensive and elaborate experiments recorded in Chapter s one and two required wealth and opportunity available only to one of Solomon’s greatness; (4) References such as Ecclesiastes 1:16 necessitate an authoritative position and identifies Jerusalem as the base of activity; (5) Collaborating evidence from I Kings, Song of Solomon, Nehemiah, and I Chronicles complements the information of Ecc 2:1-9 and thus confirms our contention; (6) The inequities identified with the close of Solomon’s reign along with the social conditions created by his desire for self enjoyment are in harmony with the descriptions of Ecc 4:1-6 and Ecclesiastes 5:8; (7) The allusion in Ecclesiastes 4:13 to an old and foolish king (Solomon) and one who has come out of prison (Jeroboam’s return from his exile in Egypt) to replace the king, fits the closing days of Solomon’s reign explicitly; (8) A final reference noted is found in Ecclesiastes 12:9 where the author of Ecclesiastes has searched out and arranged many proverbs. This is in harmony with 1 Kings 4:32 where it is recorded that Solomon spoke three thousand proverbs.
Solomon is undoubtedly the one to whom we are indebted for this marvelous book. Read also 2 Samuel 12:24 and 1 Kings 1:39 to identify the Preacher of Ecc 1:1.
The words of the Preacher implies that a definite message is in the mind of the author and he intends to proclaim it to all who will hear. We are aware immediately that the Preacher is a proclaimer of truth. From the very first line in the book we note the purpose of his writing. The definite article the suggests a specific message. The content and direction of thought are not revealed at this time. It is the discovery of that message and its practical application to life that shall be the reward for the diligent student of Ecclesiastes.
The goal of the Preacher’s words is clearly stated in Ecclesiastes 12:10: The Preacher sought to find delightful words and to write words of truth correctly. It is like a breath of fresh air to discover his intention so refreshingly isolated for all to see. There can be little doubt about his purpose. He wants to find delightful words, and write words of truth correctly. He clarified his purpose further by stating that a Preacher uses his words as goads to prod and drive toward a goal (Ecclesiastes 12:11). He wants the truth of his message to be secured in the minds of his readers as surely as well-driven nails hold fast the carpenter’s masterpiece. Although the lessons he teaches us may arise from his own experience, or out of the cultural situation of historic Israel as she struggled under her oft-times foolish king, the Preacher does not want us to miss the fact that it is God who gives us the book! He declares that the words are given by one Shepherd (Ecclesiastes 12:11). Once we see that, regardless of the myriad approaches to the interpretation of the book, we must admit that there is a single well-defined purpose for its writing. Solomon eliminates the possibility of debate over this issue when he writes: The conclusion, when all has been heard, is: fear God and keep His commandments, because this applies to every person (Ecclesiastes 12:13).
Any pathway taken to unlock the mystery of the book of Ecclesiastes has at least one inescapable criterion: it must lead to Solomon’s stated conclusion. Solomon arrives at an exciting, positive conclusion. His thorough examination of all things, and his extensive experimentations with greatness, work, and pleasure, led him to the frustration of dead-end streets and blind alleys. His conclusion in reality is a fresh, new beginning. The entanglements of the world of vanity are behind him and a clear new horizon looms before him. He draws his reader to the inescapable doorway to the new life. A burst of heavenly sunlight drives all the meaningless experiments and observations of the past deeper into the ever darkening shadows of the outer periphery of little concern. His grip now is on his new found truth. He clings to it and to it alone. He has finally managed his priority list in such a way that life becomes worth living and filled with purpose and enjoyment. He has managed to bring into focus, in the center of his existence, the central truth alone worth knowing, and most importantly worth believing. He declares this single truth with a note of triumph: Fear God and keep His commandments (Ecclesiastes 12:13).
It is a long, difficult journey from Solomon’s opening statement that all is vanity, and his final conclusion to fear God, but at least the reader knows from the beginning the road Solomon intends to travel.
FACT QUESTIONS 1:1
What Bible character best fits the description of Ecc 1:1?
Until what year did both Jews and Protestants generally ascribe to Solomonic authorship?
List evidence within Ecclesiastes that supports Solomon as the author.
What is implied by the definite article the in reference to the words of the Preacher?
What is the Preacher’s goal as clearly stated in Ecclesiastes 12:10-11?
The words of the book are given by whom? (Ecclesiastes 12:11)
Could this reference be speaking of Divine inspiration? Cf. 2 Timothy 3:16.
What single truth does Solomon arrive at in the final analysis? (Ecclesiastes 12:13).
Ecclesiastes 1:2
B. THESIS: THE VANITY OF ALL EARTHLY THINGS Ecclesiastes 1:2
TEXT 1:2
2
Vanity of vanities, says the Preacher, Vanity of vanities! All is vanity.
THOUGHT QUESTIONS 1:2
How many times is there a reference to vanity in this verse?
What does the Preacher include in his category of vain things?
List some popular meanings and some dictionary meanings given to the term vanity.
PARAPHRASE 1:2
Empty and transitory, sighs the Preacher, Everything is fleeting as a vapor and unfulfilling!
COMMENT 1:2
Ecclesiastes 1:2 The Preacher’s first declaration, All is vanity, is not one of despair but one which simply states the truth concerning the nature of his world and everything in it. The Lord has cursed the earth (Genesis 5:29) as a result of Adam’s sin. Therefore, Paul writes, For the creation was subjected to futility, not of its own will, but because of Him who subjected it, in hope. The fact that the earth and all that it contains has felt the curse of death, is in harmony with the message of the Bible. Study Genesis 3:17-19; Psalms 39:5-6; Genesis 5:29; Hebrews 1:10-12 and James 1:10-11; James 4:13-17.
We often ascribe the idea of vainness of false pride to the term vanity, but this is not the meaning to be given the term as it is interwoven throughout the Preacher’s message. It is evident that it conveys the idea of a short life, as the proper noun Abel comes from the same Hebrew word that is here translated vanity. The Hebrew term hebel is used thirty-seven times in Ecclesiastes.[5] Such extensive application of one idea, discussed in each chapter except the tenth, demands a thorough understanding of its use.
[5] Ernest W. Hengstenberg, A Commentary on Ecclesiastes (Rochester, Wn.: Sovereign Grace Publishers, 1960), p, 46.
The term is rich in meaning and usage as it appears over and over again in the book. No one term could possibly convey the meaning of each situation. The New English Bible has replaced the word vanity with emptiness, while the Anchor Bible replaces vanity with vapor. Listed here are terms which serve as synonyms or corresponding ideas. They are: vanity, futile, empty, meaningless, fleeting, pointless, incomprehensible, breath, vapor, unfulfilling, striving after wind, short-lived, Abel, transitory, temporary, sublunary, under the sun, under heaven and upon the earth.
Many lessons in the book are based on the conclusion that All is vanity. It is vital, therefore, that one see the numerous possibilities contained in the word vanity. When all of life and its hopes are qualified by sublunary restrictions and limitations, when everything a man has to remember, enjoy today, and look forward to, is limited to and qualified by experience in this life only, then one begins to sense the impact of the term. The term vanity, therefore, is applicable to everything that falls beneath the curse of sin. When man sinned, he began the process of death. As noted in Genesis 3:17-19, the process was passed on to man’s world. Therefore, the All of Solomon’s declaration is comprehensive enough to include both man and his world. There is a genuine pity associated with this truth. As the Apostle Paul has said, If we have only hoped in Christ in this life, we are of all men most to be pitied (1 Corinthians 15:19). Or again, If the dead are not raised, let us eat and drink, for tomorrow we die (1 Corinthians 15:32).
At the beginning of the book, we are confronted with the most basic question man can possibly ask: Is this life, in its toil, pleasures, possessions, challenges, and ambitions all there is to living, or is there a Word from God to give hope to man in the midst of his activities? It is in the face of this question that the Preacher embarks on his quest.
It is with deep gratitude to God that we study Ecclesiastes with the wisdom of His final revelation. On numerous occasions Jesus pointed to the transitory nature of man and his world and always directed his hearers to a higher calling. It was indeed Solomon that Jesus had in mind, clothed in all his glory, when he drove home the lesson that … not even when one has an abundance does his life consist of his possessions (Luke 12:15). It is in the light of this truth that he challenges us, But seek for His kingdom, and these things shall be added to you. Do not be afraid, little flock, for your Father has chosen gladly to give you the kingdom. Sell your possessions and give to charity; make yourselves purses which do not wear out, and unfailing treasure in heaven, where no thief comes near, nor moth destroys. For where your treasure is, there will your hearts be also (Luke 12:31-34).
Solomon’s use of vanity does not convey the idea of fatalism because God is always present in the sense that He is the acknowledged Creator of this world (Ecclesiastes 12:1), and in His providence He controls the ultimate outcome of all events.
FACT QUESTIONS 1:2
What should be included in the term All in the statement All is vanity?
Since the proper noun Abel is derived from the Hebrew term for vanity, what meaning should be ascribed to Abel?
How often does the term vanity appear in Ecclesiastes?
List some of the possible ways the Hebrew term hebel could be translated.
According to Paul’s reasoning in 1 Corinthians 15:19, what would cause man most to be pitied?
What did Jesus say concerning earthly possessions? Cf. Luke 12:15
Fatalism is the teaching that the world is controlled by fate. Why can we rule fatalism out as a possible interpretation to the book of Ecclesiastes?
Ecclesiastes 1:3
C. EXPLANATION: 3-11
- Man cannot show a profit of all his labor under the sun. Ecclesiastes 1:3
TEXT 1:3
3
What advantage does man have in all his work which he does under the sun?
THOUGHT QUESTIONS 1:3
Explain the meaning of advantage in the light of Ecc 3:9 and 1:22-23.
Man labors, but his work is restricted to what place?
PARAPHRASE 1:3
If all of man’s efforts are for personal gain and satisfaction, when life is over, what does he possess that he can claim as his reward?
COMMENT 1:3
Ecclesiastes 1:3 This first question in the book gets to the heart of the Preacher’s pursuit. It is not a question directed toward a lazy person. He is a worker! He has dreams and ambitions. He envisions great wealth and power. It is the advantage or profit that he is concerned with. This same proposition is close to Jesus-’ heart as he, too, raises the question, but is quick to offer an incentive to make our work worthwhile. He says, For what will a man be profited, if he gains the whole world and forfeits his soul? Or what will a man give in exchange for his soul? For the Son of Man is going to come in the glory of His Father with His angels; and will then recompense every man according to his deeds (Matthew 16:26-27).
The term advantage or profit is only used in Ecclesiastes. It does not appear in any other Old Testament book. It is used several times by Solomon (Ecclesiastes 1:3; Ecclesiastes 2:11; Ecclesiastes 3:9; Ecclesiastes 5:9; Ecclesiastes 5:16; Ecclesiastes 7:11). It means preeminence or gain. It may also mean to remain or be left. The meaning here is that of a collected materialistic gain. The Preacher’s contention is that man does not have an advantage or profit. He cannot hold on to anything. He toils, labors, plans, but it is like grasping the wind (Ecclesiastes 4:16; Ecclesiastes 5:15).
This first question of the book offers a key to the reader. It is obvious that man will be engaged in making his living by the sweat of his brow (Genesis 3:19). Man and labor are not equal but they are inseparable. But what will be man’s profit? This question must be held against the interpretation of the entire book. Even when there is a temporary profit (Ecclesiastes 5:9; Ecclesiastes 7:11) it is short lived and unfulfilling.
Modern man, too, grows weary of facing the labor of each day, realizing nothing more than the financial compensation at the end of the week. The monotonous grind of daily routine of the Preacher’s day resulted in the declaration, I completely despaired of all the fruit of my labor (Ecclesiastes 2:20).
What a vastly different question is What advantage does the Christian man have in all his labor? Cf. Colossians 1:29; Hebrews 13:21; Revelation 14:13.
Solomon’s question and answer are qualified by the phrase under the sun. This restricts both his question and his answer. Just what restrictions the phrase places upon the inquiry and the place and meaning of the phrase in the book of Ecclesiastes now draws our attention. The phrase under the sun implies a necessary restriction. What is to be included, and what is to be excluded? Since Solomon does not define the meaning for us, we are left to discover the meaning from the use of the idea in the context of the book. One cannot go outside Ecclesiastes for his answer as the phrase is no where else employed in the Bible.
Two other phrases used in the book apparently carry the same meaning. They are under heaven, and upon the earth. It is Solomon’s purpose, through the use of these restricting phrases, to make his observations and conclusions believable. On occasion he expresses the futility of life under the sun with such, words as, who knows what is good for a man during his lifetime, during the few years of his futile life (Ecclesiastes 6:12)? Yet, he never qualifies his toil upon the earth by contrasting it to any after life or hope of eternal blessing. It is as if he is saying, if on this earth we find our complete experience and reason for existingif this life is all there is, then a live dog is better than a dead lion. for whoever is joined with the living, there is hope (Ecclesiastes 9:4. Life under the sun may not afford man the opportunity for enjoyment, but one must be alive in order to take advantage of such opportunity if it does come.
The restriction under the sun appears to be a self-imposed framework of interpreting the meaning of life as it is lived apart from the verbal revelation from God. Without the benefit of words from God, man is caught in a futile struggle to unravel and interpret the complexities of our transitory world. Thus, the phrase under the sun includes that which has to do with purely earthly things. The Preacher purposely closes off the influence of Heaven for the sake of his higher purpose: i.e. the vanity of all earthly things.
In a very real sense the sun can move about heaven mocking man, disappearing only to return again tomorrow, smiling upon the futile efforts of those who are so identified with sublunary affairs. Yet, for some, a new day dawns and as Malachi predicted, For you who fear My name the sun of righteousness will rise with healing in its wings (Malachi 4:2). The Preacher is not ready to take us to the new day but intends to fully demonstrate that upon the earth, under heaven, and beneath the earthly sun, man toils and dreams but for little profit!
A STUDY OF UNDER THE SUN, UNDER HEAVEN, AND UPON EARTH IN ECCLESIASTES
Scripture Reference
That which is viewed by Solomon under the sun
Observations and Conclusions
All the work one does
What advantage?
Nothing that is new
Already has been done
All that has been done
A grievous task to discover
All the works that have been done
Vanity,
Striving after wind
What good the sons of men might do
Vanity,
Striving after wind,
No profit
All of man’s labor, activities and exertion
Vanity,
Striving after wind,
No profit
Work
Hated life,
Grievous,
Futile,
Striving after wind
All the fruit of my labor
Hated it
Must leave it to another
All the fruit of my labor
Vanity,
Another will have control over it
All the fruit of my labor
I completely despaired
All labor and striving
Painful,
Grievous,
No rest,
Vanity
An appointed time for everything
What profit?
Wickedness in the place of righteousness and justice
Vanity
Acts of oppression
Congratulated the dead
Evil activities
Greater congratulations to the one who never lived
Labor depriving me of pleasure
No one to whom to leave the wealth
Prominence and success are soon forgotten
Vanity, Striving after wind
Riches hoarded by their owner
Grievous evil,
No advantage,
Toiling for the wind
A man who has been given everything from the hand of God, but he cannot enjoy them and a foreigner enjoys them
Prevalent evil,
Vanity,
Sore affliction,
Miscarriage is better,
Ends in the grave,
Never satisfied,
No advantage over the poor,
Futility,
Striving after wind,
Cannot argue with God,
Increases futility,
No advantage
Spends life like a shadow,
No knowledge of to morrow
Few years
No righteous man
Remote,
Exceedingly mysterious
Every deed done,
Futility
Exercised authority to another’s hurt,
Dead are soon forgotten,
Wicked receive burial, Men do evil continually, Sinner lengthens his life,
Righteous suffer as though they were the wicked ones,
Futility
Wicked are blessed as though they were the righteous ones
Sleepless effort to discover wisdom and the task done,
Cannot discover the work,
Saw every work of God
Cannot really know
All that is done
An evil,
One fate for all, Insanity in all men’s hearts,
All men go to the dead
All that is done: love, hate, and zeal
Have perished, Man no longer has a share
Race is not to the swift, Battle is not to the warriors,
Time and chance determine these things
Bread is not to the wise,
Wealth is not to the discerning,
Favor is not to men of ability
Folly is in the hand of the ruler,
An evil
Princes sit in humble places
Slaves riding on horses, Princes walking like slaves on the land
An evil
The following three references employ the phrase differently. In each instance, the results are positive rather than negative. The Preacher’s message to the man who lives under the sun is that he should resign himself to the Providence of God, enjoy one day at a time, and make the most of the now. Salvation or eternal redemption are not the subjects under discussion for the man under the sun. He is searching for the best way to live out the difficult days of his life.
God gives you a few years to eat, drink, and enjoy your labor
Good,
Fitting,
Your reward,
Rejoice,
Keeps you from remembering the past
Eat, drink, be merry, Enjoy pleasure and labor
God gives him these days of his life
Toil and labor with the woman you love
This is your reward Enjoy life
FACT QUESTIONS 1:3
What advantage does man have in all his work done under the sun?
What is meant by the word advantage?
What does Revelation 14:13 teach will happen to the Christian’s works?
What two phrases, also used in the book, are equivalent to the phrase under the sun?
What limitations are considered by the phrase under the sun?
Why does Solomon say that a live dog is better than a dead lion? Cf. Ecclesiastes 9:4
Ecclesiastes 1:4-8
- Compared with the world, man is transitory and all his efforts are futile. Ecclesiastes 1:4-8
TEXT 1:4-8
4
A generation goes and a generation comes, but the earth remains forever.
5
Also, the sun rises and the sun sets; and hastening to its place, it rises there again.
6
Blowing toward the south, then turning toward the north, the wind continues swirling along; and on its circular courses the wind returns.
7
All the rivers flow into the sea, yet the sea is not full. To the place where the rivers flow, there they flow again.
8
All things are wearisome; man is not able to tell it. The eye is not satisfied with seeing, nor is the ear filled with hearing.
THOUGHT QUESTIONS 1:4-8
When did man become a transitory creature? Cf. Genesis 2:17.
How is the term forever to be understood in Ecclesiastes 1:4? Cf. Hebrews 1:10-12 and 2 Peter 3:10-11.
In addition to the generations of men, what three things that God created are used to illustrate the routinism of our world?
Everything that man does see and hear, he describes how?
PARAPHRASE 1:4-8
Generations are indeed transitory in their coming and going as compared to the earth, which appears to remain forever. The sun rises and sets, staying within its orbit or tent,[6] and panting along mocks the futility of man. Likewise, the wind stays within its appointed circular courses and going toward the south and turning back toward the north it continues swirling along. The little wet-weather streams run to the sea, but the sea is never full. In due season they fill their banks and flow to the sea again, but the sea is never full! Man, in his trek about the earth, is never able to see everything or hear everything. All things continue in wearisome toiling; man cannot tell how much.
[6] This concept is not foreign to the Bible. In the New American Standard Bible, Psalms 19:4 is translated. He (God) has placed a tent for the sun. Cf. Psalms 104:2. This is a picturesque description of what one should envision when considering man under the sun. The tent closes out the higher values and confines man to knowledge and wisdom discovered only within the tent.
COMMENT 1:4-8
Ecclesiastes 1:4 Both man and earth share in the gloomy, monotonous routine of activities. Both man and earth are transitory. The tragedy manifests itself when men, the highest of all God’s creatures and made from the earth, continually pass away while the earth remains. Solomon pictures the world as the stage upon which the tragic drama occurs. One generation enters as the former generation exits. The events that take place within each generation are described in Ecclesiastes 3:1-8. They encompass one’s life from the time of birth to the time of death. The Preacher does not see beyond the tent which God pitched for the sun and earth. From his observations he concludes that the earth remains forever. When he has reviewed how man spends his short span of life, with its numerous activities involving the appointed time for everything, he raises the same question with which he opens his book: What profit is there to the worker from that in which he toils? (Ecclesiastes 3:9). Man doesn-’t seem to have any advantage, and the only advantage the earth has over man is in its duration. But even here, the word forever does not mean eternal. In Exodus 21:6, instruction is given whereby a servant is to serve his master forever. It simply means a good long time. Old Testament evidence of the transitory nature of the earth is found in Psalms 102:24-28.
Metaphorically, James implies that it is indeed the sun which destroys us. He says, speaking of man, because as the flower of the grass he shall pass away. For the sun is no sooner risen with the burning heat, but it withereth the grass, and its flower falleth, and the grace of the fashion of it perisheth; so also shall the rich man fade away in his ways (James 1:10-11). It is in this same context that James reminds us that our life is but a vapor, and like the vapor will quickly vanish away.
Ecclesiastes 1:5-7 The lesson of man’s transitory nature and the futility of earthly endeavor is the purpose of this section. To look for more than this is to cloud the issue and perhaps miss the impact of the book.
The sun, the wind, and the rivers disappear, but unlike man, they are there again tomorrow! In our modern day we see and hear man’s protest that the earth outlasts him. Such plaintive cries as That lazy old sun ain-’t got nothin-’ to do, but roll around heaven all day, or, Old man river, he don-’t say nothin-’, he just keeps rolling, he just keeps rolling along, demonstrates man’s frustration and resentment in the light of his own transitory existence. The sun stays within its own appointed limits but as it pants along it appears to actually mock as man works in endless endeavor to discover the profit of his labor. Likewise, the wind is confined to circular courses, and although it appears to pass on never to return, it inevitably finds its way back in its trek about the earth. The streams, which once flowed freely and often furiously to the sea, may at times beg for water and appear to have lost their intended purpose, but in time they fill their banks and rush toward the sea again. Thus, they demonstrate, that unlike man they continue on forever! Even though the sun, wind and streams continue on beyond the duration of any generation, they demonstrate the unwearied sameness of the procedure of the repetition of all things. Everything the sun shines upon is transitory by nature, even the sun itself. Man comes and goes, the sun comes and goes, the wind comes and goes, and the streams come and go.
Just as there is a sameness in the backdrop of nature, and a sameness in the props which appear upon the stage of life, so there is an identifying characteristic of sameness to be found in man. Since the fall, man and his world have at least one thing in common: they have been made subject to vanity (Romans 8:20). Solomon is sharing with us the conclusion of his initial observation. He remarks that man, like his world, is in ceaseless, monotonous, regular motion. Both are on a treadmill, it is just sad that man exits first.
Ecclesiastes 1:8 Two ideas are possible in translating verse eight. One suggests that all things are more wearisome than words can tell. The other suggests that it is wearisome to try and discover all things. The final thought in the verse is saying that man is unable to discover everything that should be seen or heard and thus the latter idea would be the most tenable. He does not intend to say that man cannot discover some truth or draw reasonable conclusions. Ecclesiastes is filled with numerous discoveries made under the sun. He is stating that when one pursues earthly knowledge, the eye cannot see it all nor the ear hear it all. But, even if he did, he would not discover the meaning of it all. He knows enough to at least reach this conclusion.
FACT QUESTIONS 1:4-8
What is the tragic drama taking place?
What is the only advantage the earth has over man?
Explain the meaning of forever as it is used in Ecclesiastes 1:4.
What is the main purpose of this section?
What two ideas could come from the translation of Ecc 1:8?
Is man capable of attaining knowledge apart from the revelation of God’s word? Explain your answer.
If man could discover everything going on in his world, he would still not have the answer to what important question?
Ecclesiastes 1:9-11
- History repeats itself and man forgets what has gone before. Ecclesiastes 1:9-11
TEXT 1:9-11
9
That which has been is that which will be, and that which has been done is that which will be done. So there is nothing new under the sun.
10
Is there anything of which one might say, See this, it is new? Already it has existed for ages which were before us.
11
There is no remembrance of earlier things; and also of the later things which will occur, there will be for them no remembrance among those who will come later still.
THOUGHT QUESTIONS 1:9-11
Is Solomon contending that there is a sameness which marks all parts of man and his world?
What is Solomon’s answer if man were to say, See this, it is new?
Does the for them of verse eleven refer to things or generations?
Since the them of verse eleven refers to the earlier things and the later things, and these happen in every generation, why would someone call them new?
How is this truth illustrated in Ecclesiastes 2:16? Cf. Ecclesiastes 9:5.
PARAPHRASE 1:9-11
The sun shines on all the earth and exposes the routine sameness of all the events which continue on since creation. They shall continue on the same. There is nothing new under the sun! Is something new because you in your generation have not discovered it? Is something new simply because it was forgotten by one generation? No! Sometime in the past it existed as we now discover it. All generations are similar in that they fail to remember the former things and fail to acknowledge that the same events will happen in the future. However, the routine activities of all things continue on regardless of the attitudes men have toward them.
COMMENT 1:9-11
Ecclesiastes 1:9-11 These three verses constitute his final arguments in this section. He has declared that everything has fallen beneath the curse of impermanent futility. Rhetorically he has questioned if man has any profit at all in all his work. He has illustrated that not only man, but man’s world are caught in a routine sameness that is characteristic of every generation’s experience. Man cannot tell everything, he cannot bear everything, and he cannot see everything. What he does perceive he concludes isn-’t new, but if man thinks it is, it is only because he does not remember what has gone before. History repeats itself. His further observation is that since human nature and nature itself never change, not only are his peers guilty of forgetting what has gone before, but those who are to come will not remember the things of today.
Solomon is really saying, He that has seen the present, has seen all things. Things are considered novel or new only because they have been forgotten. So intent is the Preacher on this point that he repeats himself in verses nine and ten.
Much of what Solomon writes throughout the book is based on this premise. For example, he speaks of how easily men are forgotten (Ecclesiastes 9:6-7; Ecclesiastes 9:15). He instructs us to enjoy today and not to fret over a tomorrow which none is able to see (Ecclesiastes 7:14; Ecclesiastes 9:7). He suggests that he sought to know wisdom, madness, and folly, and that each of these will be sought by the one who succeeds the king (Ecclesiastes 2:12). There is no lasting memory of either a wise man or a fool (Ecclesiastes 2:16). God knows that human nature is always the same and seeks to deal with man on that basis (Ecclesiastes 3:15; Ecclesiastes 6:10).
There is dispute as to whether the term things in verse eleven refers to former generations and later generations or former things and later things. The original terms could have either meaning. If one looks at the Preacher’s writings in Ecclesiastes 9:6-7 and Ecclesiastes 9:15, he will discover that generations do fail to remember that which happened long ago. However, the context seems to be weakened by this interpretation. His all of verse two and his earlier things and later things of this verse encompass all the activities of each generation. This appears to be more in harmony with the question he seeks to answer: What advantage does man have in all his work which he does under the sun? (Ecclesiastes 1:3).
His message is simple. If one keeps his eyes upon this world alone, then his labor is worth very little. He discovers that all his labor becomes entangled in the gray maze of monotonous, endless activities of not only his own life and generation, but of every generation that goes and comes. It all fades into a similar backdrop of routine acts of nature which he so vividly describes through the activities of the sun, wind and rivers. His toil and effort on earth profit little. He discovers that he is caught in a purposeless web, a staircase to nowhere, the proverbial treadmill. His observations grow out of a life of one who has lived through the optimum of the excitement of youth as well as the experience of fulfilled dreams which he entertained in young manhood. Now, on the edge of departure from this world, with his eyes focused on earthly values alone, he wants to know what advantage, or profit, he can claim as his own in all his labor. When man elects to face life and interpret its mystery apart from God’s help, he inevitably will come to the same conclusion. Solomon has established an inescapable principle that a wise man works in harmony with the will of God, and God alone. The first half of his book illustrates the premise set forth in chapter one verses one through eleven. Many have asked, What does the writer know of life? Almost as if Solomon anticipated the question, he takes up the challenge and turns to the task before him. He is now determined to demonstrate the wisdom of his conclusion.
FACT QUESTIONS 1:9-11
What has fallen beneath the curse of futility?
In what sense is Solomon teaching that history repeats itself?
What is there in Ecclesiastes 1:11 that corresponds to the all in Ecclesiastes 1:2?
What conclusion will man reach in reference to the question of the purpose of life, if he lives all of it purely under the sun?
The first half of Ecclesiastes illustrates what premise?
Ecclesiastes 1:12
I. A MAN OF WISDOM WORKS IN HARMONY WITH GOD’S PROVIDENTIAL BLESSINGS, OTHERWISE HE DISCOVERS ALL HIS WORK IS VANITY. 1:126:12
A. Experiments and Conclusions Ecclesiastes 1:12 to Ecclesiastes 2:26
- Experiments Ecclesiastes 1:12 to Ecclesiastes 2:11
a. Unlimited resources for research Ecclesiastes 1:12
TEXT 1:12 12 I, the Preacher, have been king over Israel in Jerusalem. THOUGHT QUESTIONS 1:12
How is the Preacher identified in this verse?
The Preacher should be identified, therefore, as what person?
Write down your own ideas as to what might be involved in the use of the past tense (have been king) since Solomon is still king as he writes the book.
PARAPHRASE 1:12
I, the one who gathers together God’s people in order to preach to them, became king over God’s people, Israel.
COMMENT 1:12
Ecclesiastes 1:12 This verse is in harmony with Ecclesiastes 1:1 and restates the Preacher’s position as king over Israel in Jerusalem. The experiments which immediately follow this verse, required great wealth and resources. A close study of 1 Kings 1-11 is sufficient to establish the credibility of Solomon’s claim to wealth and capabilities. He was in a position to propose and follow through on the ambitious goals of Ecc 1:13 and Ecclesiastes 2:1.
One major problem of this verse centers on the use of the past tense in reference to his reign over Israel. The verb rendered have been could as easily mean become, and thus the sentence would carry the idea that Solomon became king in Israel[7] (note the Paraphrase). However, the purport of the verse does not hinge on the tense of the verb, but rather on the question as to whether the one who is to make the experiments has sufficient wealth and resources to carry them through. He may be saying, I have been king, and still am! At any rate, as king he has the authority and financial affluence to pursue his objectives.
[7] H. C. Leupold, Exposition of Ecclesiastes (Columbus, Ohio: The Wartburg Press, 1952), p. 52.
Those who would argue for a non-Solomonic authorship interpret the past tense in this verse as implying that the author personified Solomon, as Solomon would not have used the past tense at a time when he was still the king. The Berleburger Bible conveys the meaning of the verb as a description of the past that stretches into the future, I the preacher have been king thus far, and am one still.[8] There is a sense in which the past tense could be used in the latter part of Solomon’s reign. The Lord took the kingdom from Saul while he still looked like a king. Samuel declared unto Saul, I will not return with thee; for thou hast rejected the word of the Lord, and the Lord hath rejected thee from being king over Israel. (Read 1 Samuel 15:24-35.) Even in Solomon’s day the kingdom shook beneath him with unrest and discontent. Sacrifice to foreign deities took place on the sacred ground of Israel. Jeroboam and Rehoboam stood waiting to claim their respective sections of the kingdom when it divided. Indeed, the handwriting was on the wall. It is reasonable, therefore, that Solomon could think of himself and the glory of the past as something that would never be reclaimed and thus in the last days of his reign to realize his control over Israel was indeed a thing of the past.
[8] Hengstenberg, op. cit., p. 61.
Another view concerning the tense of the verb is called the citizen-king concept. It maintains that Solomon speaks through two voices in the book. One voice is as king over Israel, and the other voice is that of a citizen who views from afar the happenings in Israel. It is believed that such a view explains the use of past tense in the verse. Perhaps there is some basis for each of the views under consideration. At any rate, history records that Solomon reigned over Israel until his death. Perhaps the simplest explanation is to accept the possibility that Solomon is saying I, the Preacher became king over Israel in Jerusalem.
FACT QUESTIONS 1:12
What major problem is suggested in this verse?
Give evidence that Solomon could easily have been the one who carried out the experiments proposed in Ecclesiastes 1:13 and Ecclesiastes 2:1.
Explain from the example of King Saul how Solomon could be spoken of as a king in the past tense while he is still reigning.
Explain the citizen-king explanation as it pertains to the tense of the verb in this verse.
Ecclesiastes 1:13-18
b. Wisdom is used exploring all that is done under heaven. Ecclesiastes 1:13-18
TEXT 1:13-18
13
And I set my mind to seek and explore by wisdom concerning all that has been done under heaven. It is a grievous task which God has given to the sons of men to be afflicted with.
14
I have seen all the works which have been done under the sun, and behold, all is vanity and striving after wind.
15
What is crooked cannot be straightened, and what is lacking cannot be counted.
16
I said to myself, Behold, I have magnified and increased wisdom more than all who were over Jerusalem before me; and my mind has observed a wealth of wisdom and knowledge.
17
And I set my mind to know wisdom and to know madness and folly; I realized that this also is striving after wind.
18
Because in much wisdom there is much grief, and increasing knowledge results in increasing pain.
THOUGHT QUESTIONS 1:13-18
What is Solomon now determined to do?
What tool will he use with which to explore?
What is it that he wishes to explore?
What does he call the task?
Who gives such a task to men?
Once he had explored all the works, what conclusion did he reach?
Mention some things in life which are crooked.
What are some things which are lacking?
Who could be compared to Solomon in regards to his increased wisdom?
In addition to observing wisdom, what other two things did he study?
Upon examining these things, what conclusion did he reach?
When one increases wisdom and knowledge under the sun what will he receive in return?
PARAPHRASE 1:13-18
I was determined, assessing all my resources, employing all my energies, and guided by my mind, to ferret out and examine the roots, turning everything from side to side, until through wisdom I had explored all that has been done within the limits of the world. To examine and explore all things is a longing placed in man’s heart by God Himself. However, it is a grievous, unrewarding task because what is discovered does not bring satisfaction or reward to man’s mind. Everything the sun shines upon, I have seen. The conclusion I have reached is the same: nothing discovered upon the earth will fully satisfy man’s longings; everything is as filling as feasting on the wind! Let me illustrate what I have just said: man tries to bring harmony to the overwhelming chaos of past and present events, but he despairs because it is a futile effort. Also, there are so many things lacking among the pieces of life that one cannot even count them, let alone find them! Speaking to myself I said, Your effort was successful in that you expanded your wisdom far beyond that possessed by any who have ever ruled in Jerusalem. Your unlimited resources made it possible that you could examine heretofore unexplored areas of wisdom and knowledge. Certainly it is no secret to myself that I explored every facet of life. I was determined to learn about the disorder of proper thoughts and subsequent consequences. I was determined to learn about evil and wickedness as they are entreated by others. Once again, I concluded that such knowledge is as satisfying as feasting on the wind! As I expanded my understanding of the various aspects of wisdom and knowledge, I discovered that my capacity to suffer grief and pain had also been increased. Not only is this true, but the increased information actually increased my sorrow.
COMMENT 1:13-18
Ecclesiastes 1:13-18 Solomon’s purpose is clearly defined. He wants to explore all that is done under heaven. He will do it with his mind guided by wisdom. He sees it as a grievous task, vain and futile.
The term mind in Ecclesiastes 1:3 is a much better translation than heart which appears in the King James Version. Almost without exception the use of heart in the Old Testament should be thought of as the mental faculties. The idea here is to convey the fact that it is to be a mental procedure. He restates his determination to study and to know in Ecclesiastes 1:17 when he says, I set my mind. He does not bring a bias to his work. Neither is he interested in simply accumulating facts. He desires to see the nature of why and how things work.
Seek and explore are not synonymous. Seek carries the idea of studying that which is near at hand while explore suggests taking a comprehensive overview of something at a greater distance. Or, as Barton has stated it: -Search-’ means to investigate the roots of a matter; -explore-’ to explore the subject on all sides.[9] He does not leave a stone unturned in his quest to discover all that has been done under heaven. He is dealing, however, with that which has felt the blow of Adam’s fall. He explores everything that comes within his power to see or hear. He is faced with endless observations but his conclusion is that all of it is afflicted with the mark of the vanity of this world. He calls it a grievous task and striving after wind.
[9] Leupold, op. cit., p. 52.
Since the task is grievous and drives one to despair, why say that God has given this task to man? That is just the point! God has not given it to other than man. Nothing in all of God’s creation, except man, concerns itself with the why of the activities of our world. Man, however, is restless until he discovers the why. Augustine’s admission to God was that men are restless until they find their rest in Him. This quest for God in all the things around us is a futile pursuit. The reason it is unfulfilling is that it is directed toward God’s creation, and not toward the mind of God which interprets God’s creation. In Jesus-’ day the mind of God was revealed to man in the fullest sense. It was under these circumstances that Jesus said, privately to his disciples, Blessed are the eyes which see the things you see, for I say to you, that many prophets and kings wished to see the things which you see, and did not see them, and to hear the things which you hear, and did not hear them (Luke 10:23-24).
False gods are worshipped throughout the world. False idols are established in every land. Why? Because these are expressions of man’s frustrations and despair. He is searching in harmony with the grievous task in his mind, yet his results are inconsistent and unrewarding. His ultimate frustration is depicted by the Athenians in their erecting an altar to an unknown god! We hear Solomon say that God has made everything appropriate in its time. He has also set eternity in their heart, yet so that man will not find out the work which God has done from the beginning even to the end (Ecclesiastes 3:11). It is an affliction because man is honest enough to admit that God is only longed for, not discovered. He must also admit, as Solomon does, that the mark of sin is so heavy upon both man and his world that nothing can really be changed, and that which is lacking in man and nature is still lacking. Man is not capable of remaking his world or himself. Cracks can be plastered, and cosmetically treated, but not healed. On our own, we can be pretenders and mask wearers, but we really can-’t make the crooked straight or add to man’s account in order to make him acceptable before God.
Man is crooked and lacking, but God is not responsible for this. It was man who violated God’s order, and thus suffers the consequences of sin. He and his world stand out of joint and in debt before God. God placed the curse upon both man and the world because of sin. In a sense it can be said that God bends things and people out of shape. But it is only in the sense that God made the righteous rules which were violated by men, and God placed the subsequent punishments upon that which violates the rules. It is in the light of this truth that Solomon admonishes us, consider the work of God. Who is able to straighten what he has bent? (Ecclesiastes 7:13). Man is in debt to God. Solomon in all his wisdom cannot help. Paul goes a step further and declares that even the world cannot help. Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of this world? For since in the wisdom of God the world through wisdom did not come to know God, God was well pleased through the foolishness of the message preached to save those who believe. we preach Christ crucified. because the foolishness of God is wiser than men, and the weakness of God is stronger than men (1 Corinthians 1:20-25).
Another reason why the task is grievous has to do with the accomplishment of the very thing he started out to do. He wanted to explore all that had been done on the earth. He wanted to increase his wisdom and knowledge. He states that he accomplished this task to the degree that he (1) magnified and increased his wisdom more than any who had ruled over Jerusalem before him, and (2) his mind had observed a wealth of wisdom and knowledge. It is grievous because he admits that the more he learns, the greater his pain and grief. The deeper one penetrates the true nature of man, and the more knowledge one has concerning the inequities of life’s struggle, the more disappointed he is with what he learns. His grief is actually compounded when he discovers that although he is a wise man, in this case greater than any who have lived before him, that he is still helpless and unable to bring justice to his own affairs. In addition, he is unable to correct the anomalies in the affairs of those about him.
In Ecclesiastes 1:17, he decides that he will also observe all he can concerning madness and folly. These words are usually associated with wickedness and improprieties. He contrasts these with wisdom which he actually employs in his pursuit. One example of Solomon’s observation of madness and folly is found in Ecclesiastes 10:12-13 where it is stated, the lips of the fool consume him; the beginning of his talking is folly, and the end of it is wicked madness. He associates folly and madness with the fool not the wise man. It is one thing to share in something, and something else to know of it through observation. It appears that Solomon is observing it rather than experiencing it. We read Ecclesiastes 7:25, I directed my mind to know. the evil of folly and the foolishness of madness. Cf. Ecclesiastes 2:12.
Solomon’s experiment was a success. That is, if he wanted merely to seek and explore by wisdom all that has been done under heaven. It was not successful if its objective was to bring him peace and satisfaction. His observations concerning it are (1) it is grievous, (2) it is an affliction, (3) it is vanity and striving after wind, (4) it increased my grief and my pain.
FACT QUESTIONS 1:13-18
What is the goal of Solomon’s first experiment?
Why is mind a better translation than heart (Ecclesiastes 1:13)?
What evidence is there that Solomon was determined?
What is the difference between seek and explore?
What happened in the world that makes the study of it a grievous task?
Why say that God gave this grievous task to man?
Idols and gods are evidence of what within man?
Give evidence from Ecclesiastes that God does not intend for man to find out His work from observations under the sun.
What does crooked and lacking mean?
In what sense is God responsible for it?
Why was Solomon’s increased wisdom also a matter of grief?
Why was his grief compounded?
What words are associated with madness and folly?
In what way was Solomon’s first experiment a success?
In what way was it a failure?