Text -- Ecclesiastes 1:13-18 (NET)

1:13 I decided to carefully and thoroughly examine all that has been accomplished on earth. I concluded: God has given people a burdensome task that keeps them occupied. 1:14 I reflected on everything that is accomplished by man on earth, and I concluded: Everything he has accomplished is futile– like chasing the wind! 1:15 What is bent cannot be straightened, and what is missing cannot be supplied.

Futility of Secular Wisdom

1:16 I thought to myself, “I have become much wiser than any of my predecessors who ruled over Jerusalem; I have acquired much wisdom and knowledge.” 1:17 So I decided to discern the benefit of wisdom and knowledge over foolish behavior and ideas; however, I concluded that even this endeavor is like trying to chase the wind! 1:18 For with great wisdom comes great frustration; whoever increases his knowledge merely increases his heartache.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Ecc 1:13

Which phrase denotes his serious and fixed purpose, and his great industry in it.

Wesley: Ecc 1:13

To seek diligently and accurately.

Wesley: Ecc 1:13

By the help of that wisdom wherewith God had endowed me.

Wesley: Ecc 1:13

Concerning all the works of God and men in this lower world; the works of nature; the works of Divine providence; and the works and depths of human policy.

Wesley: Ecc 1:13

This difficult and toilsome work of searching out these things, God hath inflicted as a just punishment upon man for his eating of the tree of knowledge.

Wesley: Ecc 1:13

To employ themselves in the painful study of these things.

Wesley: Ecc 1:14

Diligently observed.

Wesley: Ecc 1:14

Not only unsatisfying, but also an affliction or breaking to a man's spirit.

Wesley: Ecc 1:15

All our knowledge serves only to discover our miseries, but is utterly insufficient to remove them; it cannot rectify those disorders which are either in our own hearts and lives, or in the men and things of the world.

Wesley: Ecc 1:15

In our knowledge. Or, counted out to us from the treasures of human learning. But what is wanting, will still be so. And that which is wanting in our own knowledge, is so much that it cannot be numbered. The more we know, the more we see of our own ignorance.

Wesley: Ecc 1:16

I considered within myself.

Wesley: Ecc 1:16

In wisdom.

Wesley: Ecc 1:16

As I had a large stock of wisdom infused into me by God, so I have greatly improved it by conversation, and study, and experience.

Wesley: Ecc 1:16

Whether governors, or priests, or private persons.

Wesley: Ecc 1:16

Which was then the most eminent place in the world for wisdom.

Wesley: Ecc 1:17

That I might throughly understand the nature and difference of truth and error, of virtue and vice.

Wesley: Ecc 1:18

Or, displeasure within himself, and against his present condition.

Wesley: Ecc 1:18

Which he does many ways, because he gets his knowledge with hard and wearisome labour, both of mind and body, with the consumption of his spirits, and shortening of his life; because he is often deceived with knowledge falsely so called, and often mistakes error for truth, and is perplexed with manifold doubts, from which ignorant men are wholly free; because he hath the clearer prospect into, and quicker sense of his own ignorance, and infirmities, and disorders, and withal how vain and ineffectual all his knowledge is for the prevention or removal of them; and because his knowledge is very imperfect and unsatisfying, yet increasing his thirst after more knowledge; lastly, because his knowledge quickly fades and dies with him, and then leaves him in no better, and possibly in a much worse condition than the meanest and most unlearned man in the world.

JFB: Ecc 1:13

Namely, that of "searching out all things done under heaven." Not human wisdom in general, which comes afterwards (Ecc 2:12, &c.), but laborious enquiries into, and speculations about, the works of men; for example, political science. As man is doomed to get his bread, so his knowledge, by the sweat of his brow (Gen 3:19) [GILL].

JFB: Ecc 1:13

That is, disciplined; literally, "that they may thereby chastise, or humble themselves."

JFB: Ecc 1:14

The reason is here given why investigation into man's "works" is only "sore travail" (Ecc 1:13); namely, because all man's ways are vain (Ecc 1:18) and cannot be mended (Ecc 1:15).

JFB: Ecc 1:14

"a preying upon"

JFB: Ecc 1:14

MAURER translates; "the pursuit of wind," as in Ecc 5:16; Hos 12:1, "Ephraim feedeth on wind." But old versions support the English Version.

JFB: Ecc 1:15

Investigation (Ecc 1:13) into human ways is vain labor, for they are hopelessly "crooked" and "cannot be made straight" by it (Ecc 7:13). God, the chief good, alone can do this (Isa 40:4; Isa 45:2).

JFB: Ecc 1:15

(Dan 5:27).

JFB: Ecc 1:15

So as to make a complete number; so equivalent to "supplied" [MAURER]. Or, rather, man's state is utterly wanting; and that which is wholly defective cannot be numbered or calculated. The investigator thinks he can draw up, in accurate numbers, statistics of man's wants; but these, including the defects in the investigator's labor, are not partial, but total.

JFB: Ecc 1:16

(Gen 24:45).

JFB: Ecc 1:16

Rather, "I have magnified and gotten" (literally, "added," increased), &c.

JFB: Ecc 1:16

Namely, the priests, judges, and two kings that preceded Solomon. His wisdom exceeded that of all before Jesus Christ, the antitypical Koheleth, or "Gatherer of men," (Luk 13:34), and "Wisdom" incarnate (Mat 11:19; Mat 12:42).

JFB: Ecc 1:16

Literally, "had seen" (Jer 2:31). Contrast with this glorying in worldly wisdom (Jer 9:23-24).

JFB: Ecc 1:17

That is, their effects, the works of human wisdom and folly respectively. "Madness," literally, "vaunting extravagance"; Ecc 2:12; Ecc 7:25, &c., support English Version rather than DATHE, "splendid matters." "Folly" is read by English Version with some manuscripts, instead of the present Hebrew text, "prudence." If Hebrew be retained, understand "prudence," falsely so called (1Ti 6:20), "craft" (Dan 8:25).

JFB: Ecc 1:18

Not in general, for wisdom, &c., are most excellent in their place; but speculative knowledge of man's ways (Ecc 1:13, Ecc 1:17), which, the farther it goes, gives one the more pain to find how "crooked" and "wanting" they are (Ecc 1:15; Ecc 12:12).

He next tries pleasure and luxury, retaining however, his worldly "wisdom" (Ecc 3:9), but all proves "vanity" in respect to the chief good.

Clarke: Ecc 1:13

And I gave my heart to seek and search - While Solomon was faithful to his God he diligently cultivated his mind. His giving himself to the study of natural history, philosophy, poetry, etc., are sufficient proofs of it. He had not intuitive knowledge from God; but he had a capacity to obtain every kind of knowledge useful to man

Clarke: Ecc 1:13

This sore travail - This is the way in which knowledge is to be acquired; and in order to investigate the operations of nature, the most laborious discussions and perplexing experiments must be instituted, and conducted to their proper results. It is God’ s determination that knowledge shall be acquired in no other way.

Clarke: Ecc 1:14

Behold, all is vanity - After all these discussions and experiments, when even the results have been the most successful, I have found only rational satisfaction; but not that supreme good by which alone the soul can be made happy

O curas hominum! O quantum est in rebus inane

"How anxious are our cares, and yet how vai

The bent of our desires!

Pers. Sat. i., 5: 1.

||&&$

Clarke: Ecc 1:15

That which is crooked cannot be made straight - There are many apparent irregularities and anomalies in nature for which we cannot account; and there are many defects that cannot be supplied. This is the impression from a general view of nature; but the more we study and investigate its operations, the more we shall be convinced that all is a consecutive and well-ordered whole; and that in the chain of nature not one link is broken, deficient, or lost.

Clarke: Ecc 1:16

I communed with mine own heart - Literally, "I spoke, I, with my heart, saying."When successful in my researches, but not happy in my soul, though easy in my circumstances, I entered into my own heart, and there inquired the cause of my discontent. He found that, though -

1.    He had gotten wisdom beyond all men

2.    Wealth and honors more than any other

3.    Practical wisdom more than all his predecessors

4.    Had tried pleasure and animal gratification, even to their extremes; yet after all this he had nothing but vexation of spirit

None of these four things, nor the whole of them conjoined, could afford him such a happiness as satisfies the soul. Why was all this? Because the soul was made for God, and in the possession of him alone can it find happiness.

Clarke: Ecc 1:17

To know madness and folly - הוללות ושכלות holloth vesichluth . Παραβολας και επιστημην, "Parables and science."- Septuagint. So the Syriac; nearly so the Arabic

"What were error and foolishness."- Coverdale. Perhaps gayety and sobriety may be the better meaning for these two difficult words. I can scarcely think they are taken in that bad sense in which our translation exhibits them. "I tried pleasure in all its forms; and sobriety and self-abnegation to their utmost extent."Choheleth paraphrases, "Even fools and madmen taught me rules."

Clarke: Ecc 1:18

For in much wisdom is much grief - The more we know of ourselves the less satisfied shall we be with our own hearts; and the more we know of mankind the less willing shall we be to trust them, and the less shall we admire them

Clarke: Ecc 1:18

Be that increaseth knowledge increaseth sorrow - And why so? Because, independently of God, the principal objects of knowledge are natural and moral evils

The Targum gives a curious paraphrase here: "The man who multiplies wisdom, when he sins and is not converted to repentance, multiplies the indignation of God against himself; and the man who adds science, and yet dies in his childhood, adds grief of heart to his relatives."A man in science; a foolish child in conduct. How pained must they be who had the expense of his education! But there are many men-children of this sort in every age and country.

Defender: Ecc 1:14

King Solomon, the Preacher, had the greatest wealth, the greatest wisdom, the greatest power, the greatest sensual pleasures and comforts, of just about any man who ever lived. Yet when these works were done only "under the sun" (and this is the recurring theme of Ecclesiastes) it was soon found by him all to be done in vain, and merely vexed his spirit, rather than satisfying it.

Defender: Ecc 1:14

"Vanity" in this book, does not mean foolish pride, (although Solomon surely had much he could boast about), but rather the emptiness of life when lived outside the will of God."

Defender: Ecc 1:18

In the book of Proverbs, Solomon extolled wisdom and knowledge; in Ecclesiastes, he says it only brings trouble. The difference is that in the one he is speaking of true wisdom and knowledge, as founded on "the fear of the Lord" (Pro 1:7; Pro 9:10). In the other, he is lamenting the futility of the pseudo-wisdom and knowledge of those who build on humanistic or pantheistic foundations."

TSK: Ecc 1:13

I gave : Ecc 1:17, Ecc 7:25, Ecc 8:9, Ecc 8:16, Ecc 8:17; Psa 111:2; Pro 2:2-4, Pro 4:7, Pro 18:1, Pro 18:15, Pro 23:26; 1Ti 4:15

this sore : Ecc 3:10, Ecc 4:4, Ecc 12:12; Gen 3:19

to be exercised : or, to afflict them

TSK: Ecc 1:14

Ecc 1:17, Ecc 1:18, Ecc 2:11, Ecc 2:17, Ecc 2:26; 1Ki 4:30-32; Psa 39:5, Psa 39:6

TSK: Ecc 1:15

crooked : Ecc 3:14, Ecc 7:12, Ecc 7:13; Job 11:6, Job 34:29; Isa 40:4; Lam 3:37; Dan 4:35; Mat 6:27

wanting : Heb. defect

TSK: Ecc 1:16

communed : 2Ki 5:20; Psa 4:4, Psa 77:6; Isa 10:7-14; Jer 22:14; Eze 38:10, Eze 38:11; Dan 4:30

Lo : Ecc 2:9; 1Ki 3:12, 1Ki 3:13, 1Ki 4:30, 1Ki 10:7, 1Ki 10:23, 1Ki 10:24; 2Ch 1:10-12, 2Ch 2:12, 2Ch 9:22, 2Ch 9:23

great experience of : Heb. seen much, Heb 5:14

TSK: Ecc 1:17

I gave : Ecc 1:13, Ecc 2:3, Ecc 2:12, Ecc 7:23-25; 1Th 5:21

I perceived : Ecc 2:10, Ecc 2:11

TSK: Ecc 1:18

For in : Ecc 2:15, Ecc 7:16, Ecc 12:12, Ecc 12:13; Job 28:28; 1Co 3:18-20; Jam 3:13-17

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Ecc 1:13

Wisdom - As including both the powers of observation and judgment, and the knowledge acquired thereby (1Ki 3:28; 1Ki 4:29; 1Ki 10:8, ...). It increases by exercise. Here is noted its application to people and their actions.

Travail - In the sense of toil; the word is here applied to all human occupations.

God - God is named as אלהים 'elohı̂ym thirty-nine times in this book; a name common to the true God and to false gods, and used by believers and by idolators: but the name Yahweh, by which He is known especially to the people who are in covenant with Him, is never once used.

Perhaps the chief reason for this is that the evil which is the object of inquiry in this book is not at all unique to the chosen people. All creation Rom. 8 groans under it. The Preacher does not write of (or, to) the Hebrew race exclusively. There is no express and obvious reference to their national expectations, the events of their national history, or even to the divine oracles which were deposited with them. Hence, it was natural for the wisest and largest-hearted man of his race to take a wider range of observation than any other Hebrew writer before or after him. It became the sovereign of many peoples whose religions diverged more or less remotely from the true religion, to address himself to a more extensive sphere than that which was occupied by the twelve tribes, and to adapt his language accordingly. See the Ecc 5:1 note.

Barnes: Ecc 1:14

Vexation of spirit - A phrase which occurs 7 times, and may be otherwise translated, "feeding on wind."Modern Hebrew grammarians assert that the word rendered "vexation"must be derived from a root signifying "to feed,""follow,""strive after."This being admitted, it remains to choose between two translations:

(1) "striving after wind,"or "windy effort;"adopted by the Septuagint and the majority of modern interpreters; or

(2) feeding on wind. Compare Hos 12:1 : and similar phrases in Pro 15:14; Isa 44:20; Psa 37:3.

Barnes: Ecc 1:15

He saw clearly both the disorder and incompleteness of human actions (compare the marginal reference), and also man’ s impotence to rectify them.

Barnes: Ecc 1:16

I am come ... - Rather, I have accumulated (literally "enlarged and added") wisdom more than etc.

They that have been ... - The reference is probably to the line of Canaanite kings who lived in Jerusalem before David took it, such as Melchizedek Gen 14:18, Adonizedek Jos 10:1, and Araunah 2Sa 24:23; or, it may be, to Solomon’ s contemporaries of his own country 1Ki 4:31 and of other countries who visited him 1Ki 4:34; 1Ki 10:24. for "in"Jerusalem render over.

Barnes: Ecc 1:17

To know madness and folly - A knowledge of folly would help him to discern wisdom, and to exercise that chief function of practical wisdom - to avoid folly.

Barnes: Ecc 1:18

We become more sensible of our ignorance and impotence, and therefore sorrowful, in proportion as we discover more of the constitution of nature and the scheme of Providence in the government of the world; every discovery serving to convince us that more remains concealed of which we had no suspicion before.

Poole: Ecc 1:13

I gave my heart which phrase notes his serious and fixed purpose, his great industry and alacrity in it,

to seek and search out to seek diligently and accurately, by wisdom, wisely, or by the help of that wisdom wherewith God had endowed me, concerning all things that are done under heaven; concerning all the works of God and men in this lower world ; the works of nature, and their causes, effects, properties, and operations; the works of Divine providence, and God’ s counsels and ends in them; the work and depths of human policy in the conduct of personal, and domestical, and public affairs.

This sore travail this difficult and toilsome work of searching out these things,

hath God given to the sons of man God hath inflicted this as a just punishment upon man for his eating of the tree of knowledge, that instead of that sweet and perfect knowledge which God had freely infused into man at his first creation, he should now grope after some small parcels or fragments of it, and those too not to be gotten without the sweat of his brows and brains.

To be exercised therewith to employ themselves in the painful study of these things, which now is both their duty and their punishment. Or, as it is rendered in the margin, and by many others, to afflict them in or by it , to chastise their former curiosity, and to give them matter of continual humiliation and vexation. And therefore knowledge is so far from making men happy, that it exposeth them to trouble and infelicity.

Poole: Ecc 1:14

I have seen i.e. diligently observed, and in great measure understood.

Behold for it was a great surprise to me, and therefore may seem strange to you.

All is vanity and vexation of spirit and not only unsatisfying, but also troublesome, and an affliction or breaking to a man’ s spirit or mind. Or, as others, both ancient and modern translators, render it, a feeding upon wind , as these very words, save only that there is the verb from which this noun seems most probably deduced, are rendered, Hos 12:1 , where also it signifies a fruitless or lost labour, and a disappointment of their hopes and desires of satisfaction. And so this is a repetition of the same thing in other words, according to the manner of these books.

Poole: Ecc 1:15

That which is crooked cannot be made straight all our knowledge serves only to discover our diseases and miseries, but is oft itself utterly insufficient to heal or remove them; it cannot rectify those confusions and disorders which are either in our own hearts and lives, or in the men and things of the world.

That which is wanting to wit, in our knowledge, and in order to man’ s complete satisfaction and felicity, cannot be numbered; we know little of what we should or might know, or did know in the state of innocency, or shall know in the future life.

Poole: Ecc 1:16

I communed with mine own heart I considered within myself in what condition I was, and what degrees of knowledge I had gained, and whether it was not my ignorance that made me unable to rectify those errors, and supply those wants, and wiser men could do it, though I could not.

I am come to great estate Heb. I am grown great , to wit, in wisdom; or, I have magnified , or greatly enlarged . Have gotten , Heb. have added . As I had a large stock of wisdom infused into me by God, 1Ki 3:12 4:29 , so I have greatly improved it by conversation, and study, and experience.

More wisdom than all they that have been before me whether governors, or priests, or private persons; which was no vain boast, but a known and confessed truth, and profession hereof was necessary to demonstrate his assertion.

In Jerusalem which was then the most eminent place in the world for wisdom and knowledge.

Had great experience Heb. had seen much ; which intimates that his knowledge was clear, and certain, and experimental, as that is which we have from our own eyesight.

Wisdom and knowledge two words signifying the same thing, as may be gathered from Ecc 1:18 , and from the promiscuous use of them in this book, and in the Proverbs, and elsewhere, and implying all manner of knowledge, Divine or human, speculative or practical, political or philosophical.

Poole: Ecc 1:17

I gave my heart to know wisdom, and to know madness and folly that I might thoroughly understand the nature and difference of truth and error, of virtue and vice, all things being best understood by contraries, and might discern if there were any opinion or practice amongst men which would give him full satisfaction.

Vexation of spirit or, feeding upon wind , as Ecc 1:14 .

Poole: Ecc 1:18

Grief or indignation , or displeasure within himself, and against his present condition.

Increaseth sorrow which he doth many ways, partly, because he gets his knowledge with hard and wearisome labour, both of mind and body, with the consumption of his spirits, and shortening and embitterment of his life; partly, because he is oft deceived with knowledge falsely so called, and oft mistakes errors for truths, and is perplexed with manifold doubts, from which ignorant men are wholly free; partly, because he foresees, and consequently feels, the terror of many miseries which are or are likely to come to pass, which are unobserved by less knowing persons, and which possibly never happen; partly, because he hath the clearer prospect into, and quicker sense of, his own ignorance, and infirmities, and disorders, and withal how vain and ineffectual all his knowledge is for the prevention or removal of them; and partly, because his knowledge is very imperfect and unsatisfying, yet increasing his thirst after more knowledge, and consequently after more dissatisfaction, because instead of that just honour, and delight, and advantage which he expects from it, he meets with nothing but envy, and opposition, and contempt, because his knowledge quickly fades and dies with him, and then leaves him in no better, and possibly in a much worse, condition than the meanest and most unlearned man in the world.

Haydock: Ecc 1:14

Vexation. Hebrew also, "food of wind;" (Symmachus) or "choice of the spirit." (Septuagint) People are eager to become learned, and yet find no satisfaction. (Haydock) ---

All natural things are insufficient to procure felicity. (Worthington) O Curas hominum! O quantum est in rebus inane! (Persius.)

Haydock: Ecc 1:15

Perverse. Habitual and obstinate sinners. (Calmet) ---

Fools, who follow the broad road. (Haydock) ---

Hebrew and Septuagint, "the defect cannot be numbered." We know not to what a height the soul of man might have risen, if he had continued faithful.

Haydock: Ecc 1:16

Learned. Solomon was blessed both with a natural genius, which he improved by study, and also he had the gift of supernatural wisdom. Yet he declares that all is vanity and pain.

Haydock: Ecc 1:17

Errors. Septuagint, "parables and science." But to discern the mistakes of men is a part of wisdom, (Calmet) and Grabe substitutes "wanderings," instead of "parables," after Theodotion, as Hebrew ealluth (Haydock) means "errors," (Calmet) or "follies." (Montanus)

Haydock: Ecc 1:18

Labour. He is bound to do more for heaven, as he is convinced of his own defects, and of the strict judgments of God. Wisdom is not true happiness, but the means to obtain it. (Worthington) ---

The more a person knows, the more he is convinced of his own ignorance, (Calmet) and filled with grief, that wisdom should be so much concealed. (St. Jerome) ---

Those who are learned, feel indignant that their disciples should be so dull. (Menochius)

Gill: Ecc 1:13

And I gave my heart to seek and search out by wisdom,.... As he had all advantages and opportunities, so he did not want for industry and application to obtain knowledge; he gave his mind to it; he took up a resolution not to be discouraged by any difficulties, but to break through them, if possible; he set about the work with great readiness and cheerfulness; he had a price in his hand to get wisdom, and he had a heart unto it; see Pro 17:16; and he pursued it with all diligence, with all his might and main: nor did he content himself with a superficial knowledge of things; but "searched" after the most recondite and abstruse learning, and penetrated into the utmost recesses of it, to find out all that was to be known; and this he did "by" using all the "wisdom" and sagacity, the light and strength of reason, and all those bright natural parts, which God had given him in a very extraordinary manner. And his inquiry was very extensive; it was

concerning all things that are done under heaven; into the nature of all things, animate and inanimate; trees, herbs, plants, fossils, minerals, and metals; beasts, birds, fish, and all creeping things; see 1Ki 4:33; with everything else in nature: he sought to make himself master of all arts and sciences; to get knowledge of all trades and manufactures; to understand everything in politics, relating to kingdoms and states, and the government of them; to observe all the actions of men, wise and foolish, that he might know the difference, and be a judge of what was right and wrong. And his observation upon the whole is,

this sore travail hath God given to the sons of men, to be exercised therewith: he found by experience it was a heavy task, which God had put upon the children of men, to get wisdom and knowledge in the way it was to be gotten; which was very burdensome and wearisome to the flesh; nay, he found it was an ^l "evil business", as it may be rendered; or there was something sinful and criminal, which God suffered men in their pursuit after knowledge to fall into, and which their studies exposed them to; as to indulge a vain and sinful curiosity, to pry into things unlawful, and to be wise above what is written; or to be too anxious in attaining natural knowledge, to the neglect of things of great importance; or to abuse or trust in knowledge attained unto, or be vainly elated and puffed up with it. Or this may be understood of the evil of punishment, which God inflicts on men for the sin of eating of the tree of knowledge; and that as he is doomed to get his bread, so his knowledge, with the sweat of his brow, that is, with great pains and labour; which otherwise would have been more easily obtained: but this God has done to "afflict" or "humble" ^m men, as the word may be rendered; to afflict or punish them for sin; and to humble them by showing them how weak are the powers and faculties of their minds, that so much pains must be taken to get a small share of knowledge. The Targum is,

"and I saw all the works of the children of men obnoxious to an evil business; the Lord gave to the children of men, to be afflicted with it.''

Gill: Ecc 1:14

I have seen all the works that are done under the sun,.... All things done by the Lord, that were on the earth, and in it, and in the sea; he considered them, and endeavoured to search into the nature of them; and did attain to a very great knowledge of them, so that he could speak of them to the instruction of others; see 1Ki 4:33; and all that were done by men, by their head, or by their hands; all that were written or wrought by them; all their philosophical works and experiments, and all their mechanic operations; as well as all their good and bad works, in a moral sense; so the Targum,

"I saw all the deeds of the children of men, which are done under the sun in this world;''

and, behold, all is vanity and vexation of spirit; not only the things known, but the knowledge of them; it is mere vanity, there is nothing solid and substantial in it, or that can make a man happy; yea, on the contrary, it is vexatious and distressing; it is not only a weariness to the flesh to obtain it, but, in the reflection of it, gives pain and uneasiness to the mind: it is a "breaking of the spirit" ⁿ of the man, as the Targum, Jarchi, and Alshech, interpret the phrase; it wastes and consumes his spirit, as well as his time, and all to no purpose; it is, as some ancient Greek versions and others render it, and not amiss, a "feeding on wind" ^o; what is useless and unprofitable, and like labouring for that; see Hos 12:1, Ecc 5:16; and so Aben Ezra.

Gill: Ecc 1:15

That which is crooked cannot be made straight,.... By all the art and cunning, wisdom and knowledge of man, that he can attain unto; whatever he, in the vanity of his mind, may find fault with in the works of God, either of nature of providence, and which he may call crooked, it is not in his power to make them straight, or to mend them; see Ecc 7:13. There is something which, through sin, is crooked, in the hearts, in the nature, in the principles, ways and works, of men; which can never be made straight, corrected or amended, by all the natural wisdom and knowledge of men, which shows the insufficiency of it: the wisest philosophers among men, with all their parade of wit and learning, could never effect anything of this kind; this only is done by the Spirit and grace of God; see Isa 42:16;

and that which is wanting cannot be numbered; the deficiencies in human science are so many, that they cannot be reckoned up; and the defects in human nature can never be supplied or made up by natural knowledge and wisdom; and which are so numerous, as that they cannot be understood and counted. The Targum is,

"a man whose ways are perverse in this world, and dies in them, and does not return by repentance, he has no power of correcting himself after his death; and a man that fails from the law and the precepts in his life, after his death hath no power to be numbered with the righteous in paradise:''

to the same sense Jarchi's note and the Midrash.

Gill: Ecc 1:16

I communed with my own heart,.... That is, looked into it, examined it, and considered what a stock and fund of knowledge he had in it, after all his researches into it; what happiness accrued to him by it, and what judgment upon the whole was to be formed upon it; and he spoke within himself after this manner:

saying, lo, I am come to great estate; or become a great man; famous for wisdom, arrived to a very great pitch of it; greatly increased in it, through a diligent application to it;

and have gotten more wisdom than all they that have been before me in Jerusalem; or, "that before me were over Jerusalem" ^p; governors of it, or in it; not only than the Jebusites, but than Saul, the first king of Israel, or than even his father David; or, as Gussetius ^q, than any princes, rulers, and civil magistrates in Jerusalem, in his own days or in the days of his father; and also than all the priests and prophets, as well as princes, that ever had been there: and indeed he was wiser than all men, 1Ki 4:30; and even than any that had been in Jerusalem, or any where else, or that should be hereafter, excepting the Messiah; see 1Ki 3:12. And seeing this is said of him by others, and even by the Lord himself, it might not only be said with truth by himself, but without ostentation; seeing it was necessary it should be said to answer his purpose, which was to show the vanity of human wisdom in its highest pitch; and it was nowhere to be found higher than in himself;

yea, my heart had great experience of wisdom and knowledge; or, "saw much wisdom and knowledge" ^r; he thoroughly understood it, he was a complete master of it; it was not a superficial knowledge he had attained unto, or a few lessons of it he had committed to memory; some slight notions in his head, or scraps of things he had collected together, in an undigested manner; but he had made himself thoroughly acquainted with everything worthy to be known, and had digested it in his mind.

Gill: Ecc 1:17

And I gave my heart to know wisdom,.... Which is repeated, for the confirmation of it, from Ecc 1:13, and that it might be taken notice of how assiduous and diligent he had been in acquiring it; a circumstance not to be overlooked;

and to know madness and folly: that he might the better know wisdom, and learn the difference between the one and the other, since opposites illustrate each other; and that he might shun madness and folly, and the ways thereof, and expose the actions of mad and foolish men: so Plato ^s says, ignorance is a disease, of which there are two kinds, madness and folly. The Targum, Septuagint, and all the Oriental versions, interpret the last word, translated "folly", by understanding, knowledge, and prudence; which seems to be right, since Solomon speaks of nothing afterwards, as vexation and grief to him, but wisdom and knowledge: and I would therefore read the clause in connection with the preceding, thus, "and the knowledge of things boasted of", vain glorious knowledge; "and prudence", or what may be called craftiness and cunning; or what the apostle calls "science falsely so called", 1Ti 6:20; see Pro 12:8;

I perceived that this also is vexation of spirit; See Gill on Ecc 1:14; the reason follows.

Gill: Ecc 1:18

For in much wisdom is much grief,.... In getting it, and losing it when it is gotten: or "indignation" ^t, at himself and others; being more sensible of the follies and weakness of human nature;

and he that increaseth knowledge increaseth sorrow: for, the more he knows, the more he would know, and is more eager after it, and puts himself to more pains and trouble to acquire it; and hereby becomes more and more sensible of his own ignorance; and of the difficulty of attaining the knowledge he would come at; and of the insufficiency of it to make him easy and happy: and besides, the more knowledge he has, the more envy it draws upon him from others, who set themselves to oppose him, and detract from his character; in short, this is the sum of all human knowledge and wisdom, attained to in the highest degree; instead of making men comfortable and happy, it is found to be mere vanity, to cause vexation and disquietude of mind, and to promote grief and sorrow. There is indeed wisdom and knowledge opposite to this, and infinitely more excellent, and which, the more it is increased, the more joy and comfort it brings; and this is wisdom in the hidden part; a spiritual and experimental knowledge of Christ, and of God in Christ, and of divine and evangelical truths; but short of this knowledge there is no true peace, comfort, and happiness. The Targum is,

"for a man who multiplies wisdom, when he sins and does not turn by repentance, he multiplies indignation from the Lord; and he who increases knowledge, and dies in his youth, increases grief of heart to those who are near akin to him.''

Commentary -- Verse Notes / Footnotes

NET Notes: Ecc 1:13

¹ tn Heb “I gave my heart” or “I set my mind.” The term לִבִּי (libbi, “my heart”) is an example of synecdoche of part (heart) for the whole (myself). Qoheleth uses this figurative expression frequently in the book. On the other hand, in Hebrew mentality, the term “heart” is frequently associated with one’s thoughts and reasoning; thus, this might be a metonymy of association (heart = thoughts). The equivalent English idiom would be “I applied my mind.”

² tn Heb “with wisdom,” that is, with careful reflection in light of principles observed by the sages.

³ tn Heb “to seek and to search out” (לִדְרוֹשׁ וְלָתוּר, lidrosh vÿlatur). This is an example of a verbal hendiadys (the use of two synonymous verbs to state a common idea in an emphatic manner). The terms are used because they are closely related synonyms; therefore, the similarities in meaning should be emphasized rather than the distinctions in meaning. The verb דָּרַשׁ (darash) means “to inquire about; to investigate; to search out; to study” (HALOT 233 s.v. דרשׁ; BDB 205 s.v. דָּרַשׁ). This verb is used literally of the physical activity of investigating a matter by examining the physical evidence and interviewing eye-witnesses (e.g., Judg 6:29; Deut 13:15; 17:4, 9; 19:18), and figuratively (hypocatastasis) of mentally investigating abstract concepts (e.g., Eccl 1:13; Isa 1:17; 16:5; Pss 111:2; 119:45). Similarly, the verb תּוּר (tur) means “to seek out, discover” (HALOT 1708 s.v. תּוּר 1.c; BDB 1064 תּוּר 2). The verb תּוּר is used literally of the physical action of exploring physical territory (Num 13:16-17; 14:6, 34-36; Job 39:8), and figuratively (hypocatastasis) of mentally exploring things (Eccl 1:13; 7:25; 9:1).

⁴ tn Heb “under heaven.”

sn Qoheleth states that he made a thorough investigation of everything that had been accomplished on earth. His position as king gave him access to records and contacts with people that would have been unavailable to others.

⁵ tn This phrase does not appear in the Hebrew text, but is added in the translation for clarity.

⁶ tn Heb “the sons of men/mankind.”

⁷ tn The phrase עִנְיַן רָע (’inyan ra’, “rotten business, grievous task”) is used only in Ecclesiastes (1:13; 2:23, 26; 3:10; 4:8; 5:2, 13; 8:16). It is parallel with הֶבֶל (hevel) “futile” in 4:8, and describes a “grave misfortune” in 5:13. The noun עִנְיַן (’inyan, “business”) refers to something that keeps a person occupied or busy: “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). The related verb עָנַה (’anah) means “to be occupied, to be busy with” (with the preposition בְּ, bet), e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854 s.v. III עָנָה; BDB 775 s.v. II עָנָה). The noun is from the Aramaic loanword עִנְיָנָא (’inyana’, “concern, care”). The verb is related to the Aramaic verb “to try hard,” the Arabic verb “to be busily occupied; to worry to be a matter of concern,” and the Old South Arabic root “to be troubled; to strive with” (HALOT 854 s.v. III עָנָה). The phrase עִנְיַן רָע is treated creatively by English translations: “sore travail” (KJV, ASV), “sad travail” (YLT), “painful occupation” (Douay), “sorry business” (NEB), “sorry task” (Moffatt), “thankless task” (NAB), “grievous task” (NASB), “trying task” (MLB), “unhappy business” (RSV, NRSV, NJPS), and “heavy burden” (NIV).

⁸ tn The syntax of this line in Hebrew is intentionally redundant, e.g. (literally), “It is a grievous task [or “unpleasant business”] that God has given to the sons of man to be occupied with it.” The referent of the third masculine singular suffix on לַעֲנוֹת בּוֹ (la’anot bo, “to be occupied with it”) is עִנְיַן רָע (’inyan ra’, “a grievous task, a rotten business”).

⁹ tn Or “that keeps them occupied” or “that busies them.” The verb II עָנַה (’anah, “to be occupied with”) is related to the noun עִנְיַן (’inyan, “business, task, occupation”) which also occurs in this verse. The verb עָנַה means “to be occupied, to be busy with” (with the preposition בְּ, bet), e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854 s.v. III עָנָה; BDB 775 s.v. עָנָה). The Hebrew verb is related to the Aramaic verb “to try hard,” the Arabic verb “to be busily occupied; to worry; to be a matter of concern,” and the Old South Arabic root “to be troubled; to strive with” (HALOT 854).

NET Notes: Ecc 1:14

¹ tn The phrase “by man” does not appear in the Hebrew text, but is supplied in the translation for clarity.

² tn Heb “under the sun.”

³ tn As mentioned in the note on “everything” in 1:2, the term הַכֹּל (hakkol, “everything”) is often limited in reference to the specific topic at hand in the context (e.g., BDB 482 s.v. כֹּל 2). The argument of 1:12-15, like 1:3-11, focuses on secular human achievement. This is clear from the repetition of the root עָשַׂה (’asah, “do, work, accomplish, achieve”) in 1:12-13.

⁴ tn The phrase “he has accomplished” does not appear in the Hebrew text, but is supplied in the translation for clarity.

⁵ tn This usage of הֶבֶל (hevel) denotes “futile, profitless, fruitless” (e.g., 2 Kgs 17:15; Ps 78:33; Prov 13:11; 21:6; Eccl 1:2, 14; 2:1, 14-15; 4:8; Jer 2:5; 10:3; Lam 4:17; see HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הֶבֶל). The term is used with the simile “like striving after the wind” (רְעוּת רוּחַ, rÿ’ut ruakh) – a graphic picture of an expenditure of effort in vain because no one can catch the wind by chasing it (e.g., 1:14, 17; 2:11, 17, 26; 4:4, 6, 16; 6:9; 7:14). When used in this sense, the term is often used with the following synonyms: לְתֹהוּ (lÿtohu, “for nothing, in vain, for no reason”; Isa 49:4); רִיק (riq, “profitless; useless”; Isa 30:7; Eccl 6:11); לֹא הוֹעִיל (“worthless, profitless”; Is 30:6; 57:12; Jer 16:19); “what profit?” (מַה־יִּתְרוֹןֹ, mah-yyitron); and “no profit” (אֵין יִּתְרוֹן, en yyitron; e.g., 2:11; 3:19; 6:9). It is also used in antithesis to terms connoting value: טוֹב (tov, “good, benefit, advantage”) and יֹתְרוֹן (yotÿron, “profit, advantage, gain”). Despite everything that man has accomplished in history, it is ultimately futile because nothing on earth really changes.

⁶ tn Heb “striving of wind.” The word “like” does not appear in the Hebrew text; it has been added in the translation to make the comparative notion clear.

NET Notes: Ecc 1:15

¹ tn The term מְעֻוָּת, mÿ’uvvat (Pual participle masculine singular from עָוַת, ’avat, “to bend”) is used substantively (“what is bent; what is crooked”) in reference to irregularities in life and obstacles to human secular achievement accomplishing anything of ultimate value.

² tn A parallel statement occurs in 7:13 which employs the active form of עָוַת, (’avat, “to bend”) with God as the subject: “Who is able to strengthen what God bends?” The passive form occurs here: “No one is able to straighten what is bent” (מְעֻוָּת לֹא־יוּכַל לֹתְקֹן, mÿ’uvvat lo’-yukhal lotÿqon). In the light of 7:13, the personal agent of the passive form is God.

³ tn The Hebrew noun חֶסְרוֹן (khesron) is used in the OT only here and means “what is lacking” (as an antonym to יִתְרוֹן [yitron], “what is profitable”; HALOT 339 s.v. חֶסְרוֹן; BDB 341 s.v. חֶסְרוֹן). It is an Aramaic loanword meaning “deficit.” The related verb חָסַר (khasar) means “to lack, to be in need of, to decrease, to lessen [in number]”; the related noun חֹסֶר (khoser) refers to “one in want of”; and the noun חֶסֶר (kheser) means “poverty, want” (HALOT 338 s.v. חֶסֶר; BDB 341 s.v. חֶסֶר). It refers to what is absent (zero in terms of quantity) rather than what is deficient (poor in terms of quality). The LXX misunderstood the term and rendered it as ὑστέρημα (usterhma, “deficiency”): “deficiency cannot be numbered.” It is also misunderstood by a few English versions: “nor can you count up the defects in life” (Moffatt); “the number of fools is infinite” (Douay). However, most English versions correctly understand it as referring to what is lacking in terms of quantity: “what is lacking” (RSV, MLB, NASB, NIV, NRSV), “a lack” (NJPS), “that which is wanting” (KJV, ASV), “what is not there” (NEB), and “what is missing” (NAB).

⁴ tn Heb “cannot be counted” or “cannot be numbered.” The term הִמָּנוֹת (himmanot, Niphal infinitive construct from מָנָה, manah, “to count”) is rendered literally by most translations: “[cannot] be counted” or “[cannot] be numbered” (KJV, ASV, RSV, MLB, NEB, NASB, NIV, NRSV, JPS, NJPS). However, the nuance “count” might function as a metonymy of effect for cause, that is, “to supply.” What is absent cannot be supplied (cause) therefore, it cannot be counted as present (effect). NAB adopts this approach: “what is missing cannot be supplied.”

NET Notes: Ecc 1:16

¹ tn Heb “I spoke, I, with my heart.”

² tn Heb “I, look, I have made great and increased wisdom.” The expression הִגְדַּלְתִּי וְהוֹסַפְתִּי (higdalti vÿhosafti) is a verbal hendiadys; it means that Qoheleth had become the wisest man in the history of Jerusalem.

³ tn The phrase “who ruled” does not appear in the Hebrew text, but is supplied in the translation for clarity.

⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁵ tn Heb “my heart” (לִבִּי, libbi). The term “heart” is a metonymy of part for the whole (“my heart” = myself).

⁶ tn Heb “My heart has seen much wisdom and knowledge.”

NET Notes: Ecc 1:17

¹ tn Heb “gave my heart,” or “set my mind.” See v. 13.

² tn The phrase “the benefit of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

³ tn The word “over” does not appear in the Hebrew text, but is supplied in the translation for clarity.

⁴ tn The terms שִׂכְלוּת (sikhlut, “folly”) and הוֹלֵלוֹת (holelot, “foolishness”) are synonyms. The term שִׂכְלוּת (alternate spelling of סִכְלוּת, sikhlut) refers to foolish behavior (HALOT 755 s.v. סִכְלוּת), while הוֹלֵלוֹת refers to foolish ideas and mental blindness (HALOT 242 s.v. הוֹלֵלוֹת). Qoheleth uses these terms to refer to foolish ideas and self-indulgent pleasures (e.g., Eccl 2:2-3, 12-14; 7:25; 9:3; 10:1, 6, 13).

⁵ tn Heb “I know.”

⁶ tn The term גַּם (gam, “even”) is a particle of association and emphasis (HALOT 195 s.v. גַּם).

⁷ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

⁸ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

⁹ tn Heb “striving of wind.”

NET Notes: Ecc 1:18

¹ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

² tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

³ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

⁴ tn This term does not appear in the Hebrew text, but is supplied in the translation for clarity.

Geneva Bible: Ecc 1:13

And I gave my heart to seek and search out by wisdom concerning all [things] that are done under heaven: this grievous labour hath God given to the sons of man ^{( i )} to be exercised with it.

^{( i )} Man by nature has a desire to know, and yet is not able to come to the perfection of knowledge, which is the punishment of sin, to humble man, and to teach him to depend only on God.

Geneva Bible: Ecc 1:15

[That which is] ^{( k )} crooked cannot be made straight: and that which is lacking cannot be numbered.

^{( k )} Man is not able by all his diligence to cause things to go other than they do: neither can he number the faults that are committed, much less remedy them.

Geneva Bible: Ecc 1:17

And I gave my heart to know wisdom, and to know ^{( l )} madness and folly: I perceived that this also is vexation of spirit.

^{( l )} That is, vain things, which served to pleasure, in which was no convenience, but grief and trouble of conscience.

Geneva Bible: Ecc 1:18

For in much wisdom [is] much ^{( m )} grief: and he that increaseth knowledge increaseth sorrow.

^{( m )} Wisdom and knowledge cannot be come by without great pain of body and mind: for when a man has attained the highest, yet is his mind never fully content: therefore in this world is no true happiness.

Commentary -- Verse Range Notes

TSK Synopsis: Ecc 1:1-18

1 The preacher shews that all human courses are vain;

4 because the creatures are restless in their courses,

9 they bring forth nothing new, and all old things are forgotten;

12 and because he has found it so in the studies of wisdom.

Maclaren: Ecc 1:13

Two Views Of Life

This sore travail hath God given to the sons of man, to be exercised therewith.--Eccles. 1:13.

He for our profit, that we might be partakers of His holiness.'-- Hebrews 12:10.

THESE two texts set before us human life as it looks to two observers. The former admits that God shapes it; but to him it seems sore travail, the expenditure of much trouble and efforts; the results of which seem to be nothing beyond profitless exercise. There is an immense activity and nothing to show for it at the end but wearied limbs. The other observer sees, at least, as much of sorrow and trouble as the former, but he believes in the Father of spirits,' and in a hereafter; and these, of course, bring a meaning and a wider purpose into the sore travail,' and make it, not futile but, profitable to our highest good.

I. Note First The Preacher's Gloomy Half-Truth.

The word rendered in our text' travail' is a favourite one with the writer. It means occupation which costs effort and causes trouble. The phrase to be exercised therewith,' rather means to fatigue themselves, so that life as looked upon by the Preacher consists of effort without result but weariness.

If he knew it at all, it was very imperfectly and dimly; and whatever may be thought of teaching on that subject which appears in the formal conclusion of the book, the belief in a future state certainly exercises no influence on its earlier portions. These represent phases through which the writer passes on his way to his conclusion. He does believe in God,' but, very significantly, he never uses the sacred name Lord.' He has shaken himself free, or he wishes to represent a character who has shaken himself free from Revelation, and is fighting the problem of life, its meaning and worth, without any help from Law, or Prophet, or Psalm. He does retain belief in what he calls God,' but his pure Theism, with little, if any, faith in a future life, is a creed which has no power of unravelling the perplexed mysteries of life, and of answering the question, What does it all mean?' With keen and cynical vision he looks out not only over men, as in this first chapter, but over nature; and what mainly strikes him is the enormous amount of work that is being done, and the tragical poverty of its results. The question with which he begins his book is, What profit hath a man of all his labour wherein he laboureth under the sun?' And for answer he looks at the sun rising and going down, and being in the same place after its journey through the heavens; and he hears the wind continually howling and yet returning again to its circuits; and the waters now running as rivers into the sea and again drawn up in vapours, and once more falling in rain and running as waters. This wearisome monotony of intense activity in nature is paralleled by all that is done by man under heaven, and the net result of all is Vanity and a strife after wind.'

The writer proceeds to confirm his dreary conclusion by a piece of autobiography put into the mouth of Solomon. He is represented as flinging himself into mirth and pleasure, into luxury and debauchery, and as satisfying every hunger for any joy, and as being pulled up short in the midst of his rioting by the conviction, like a funeral bell, tolling in his mind that all was vanity. He gave himself to wisdom, and madness, and folly'; and in all he found but one result --enormous effort and no profit. There seemed to be a time for everything, and a kind of demonic power in men compelling them to toil as with equal energy, now at building up, and now at destroying. But to every purpose he saw that there was time and judgment,' and therefore, the misery of man was great upon him.' To his jaundiced eye the effort of life appeared like the play of the wind in the desert, always busy, but sometime busy in heaping the sands in hillocks, and sometimes as busy in levelling them to a plain.

We may regard such a view of humanity as grotesquely pessimistic; but there is no doubt that many of us do make of life little more than what the Preacher thought it. It is not only the victims of civilisation who are forced to wearisome monotony of toil which barely yields daily bread; but we see all around us men and women wearing out their lives in the race after a false happiness, gaining nothing by the race but weariness. What shall we say of the man who, in the desire to win wealth, or reputation, lives laborious days of cramping effort in one direction, and allows all the better part of his nature to be atrophied, and die, and passes, untasted, brooks by the way, the modest joys and delights that run through the dustiest lives. What is the difference between a squirrel in the cage who only makes his prison go round the faster by his swift race, and the man who lives toilsome days for transitory objects which he may never attain? In the old days every prison was furnished with a tread-mill, on which the prisoner being set was bound to step up on each tread of the revolving wheel, not in order to rise, but in order to prevent him from breaking his legs. How many men around us are on such a mill, and how many of them have fastened themselves on it, and by their own misreading and misuse of life have turned it into a dreary monotony of resultless toil. The Preacher may be more ingenious than sound in his pessimism, but let us not forget that every godless man does make of life Vanity and strife after wind.'

II. The Higher Truth Which Completes The Preacher's.

Of course the fragmentary sentence in our second text needs to be completed from the context, and so completed will stand, God chastens us for our profit, that we should be partakers of His holiness.' Now let us consider for a moment the thought that the true meaning of life is discipline. I say discipline rather than chastening,' for chastening simply implies the fact of pain, whereas discipline includes the wholesome purpose of pain. The true meaning of life is not to be found by estimating its sorrows or its joys, but by trying to estimate the effects of either upon us. The true value of life, and the meaning of all its tears and of all its joys, is what it makes us. If the enormous effort which struck the Preacher issues in strengthened muscles and braced limbs, it is not vanity.' He who carries away with him out of life a character moulded as God would have it, does not go in all points naked as he came.' He bears a developed self, and that is the greatest treasure that a man can carry out of multitudinous toils of the busiest life. If we would think less of our hard work and of our heavy sorrows, and more of the loving purpose which appoints them all, we should find life less difficult, less toilsome, less mysterious. That one thought taken to our hearts, and honestly applied to everything that befalls us, would untie many a riddle, would wipe away many a tear, would bring peace and patience into many a heart, and would make still brighter many a gladness. Without it our lives are a chaos; with it they would become an ordered world.

But the recognition of the hand that ministers the discipline is needed to complete the peacefulness of faith. It would be a dreary world if we could only think of some inscrutable or impersonal power that inflicted the discipline; but if in its sharpest pangs we give reverence to the Father of spirits,' we shall live.' Of course, a loving father sees to his children's education, and a loving child cannot but believe that the father's single purpose in all his discipline is his good. The good that is sought to be attained by the sharpest chastisement is better than the good that is given by weak indulgence. When the father's hand wields the rod, and a loving child receives the strokes, they may sting, but they do not wound. The' fathers of our flesh chasten us after their own pleasure,' and there may be error and arbitrariness in their action; and the child may sometimes nourish a right sense of injustice, but the Father of spirits' makes no mistakes, and never strikes too hard. He for our profit' carries with it the declaration that the deep heart of God doth not willingly afflict, and seeks in afflicting for nothing but His children's good.

Nor are these all the truths by which the New Testament completes and supersedes the Preacher's pessimism, for our text closes by unveiling the highest profit which discipline is meant to secure to us as being that we should be partakers of His holiness.' The Biblical conception of holiness in God is that of separation from and elevation above the creature. Man's holiness is separation from the world and dedication to God. He is separated from the world by moral perfection yet more than by His other attributes, and men who have yielded themselves to Him will share in that characteristic. This assimilation to His nature is the highest profit' to which we can attain, and all the purpose of His chastening is to make us more completely like Himself. The fathers of our flesh' chasten with a view to the brief earthly life, but His chastening looks onwards beyond the days of' strife and vanity' to a calm eternity.

Thus, then, the immortality which glimmered doubtfully in the end of his book before the eyes of the Preacher is the natural inference for the Christian thought of moral discipline as the great purpose of life. No doubt it might be possible for a man to believe in the supreme importance of character, and in all the discipline of life as subsidiary to its development, and yet not believe in another world, where all that was tendency, often thwarted, should be accomplished result, and the schooling ended the rod should be broken. But such a position will be very rare and very absurd. To recognise moral discipline as the greatest purpose of life, gives quite overwhelming probability to a future. Surely God does not take such pains with us in order to make no more of us than He makes of us in this world. Surely human life becomes confusion worse confounded' if it is carefully, sedulously, continuously tended, checked, inspired, developed by all the various experiences of sorrow and joy, and then, at death, broken short off, as a man might break a stick across his knee, and the fragments tossed aside and forgotten. If we can say, He for our profit that we might be partakers of His holiness,' we have the right to say We shall be like Him, for we shall see Him as He is.'

MHCC: Ecc 1:12-18

Solomon tried all things, and found them vanity. He found his searches after knowledge weariness, not only to the flesh, but to the mind. The more he saw of the works done under the sun, the more he saw their vanity; and the sight often vexed his spirit. He could neither gain that satisfaction to himself, nor do that good to others, which he expected. Even the pursuit of knowledge and wisdom discovered man's wickedness and misery; so that the more he knew, the more he saw cause to lament and mourn. Let us learn to hate and fear sin, the cause of all this vanity and misery; to value Christ; to seek rest in the knowledge, love, and service of the Saviour.

Matthew Henry: Ecc 1:12-18

Solomon, having asserted in general that all is vanity, and having given some general proofs of it, now takes the most effectual method to evince the truth of it, 1. By his own experience; he tried them all, and found them vanity. 2. By an induction of particulars; and here he begins with that which bids fairest of all to be the happiness of a reasonable creature, and that is knowledge and learning; if this be vanity, every thing else must needs be so. Now as to this,

I. Solomon tells us here what trial he had made of it, and that with such advantages that, if true satisfaction could have been found in it, he would have found it. 1. His high station gave him an opportunity of improving himself in all parts of learning, and particularly in politics and the conduct of human affairs, Ecc 1:12. He that is the preacher of this doctrine was king over Israel, whom all their neighbours admired as a wise and understanding people, Deu 4:6. He had his royal seat in Jerusalem, which then deserved, better than Athens ever did, to be called the eye of the world. The heart of a king is unsearchable; he has reaches of his own, and a divine sentence is often in his lips. It is his honour, it is his business, to search out every matter. Solomon's great wealth and honour put him into a capacity of making his court the centre of learning and the rendezvous of learned men, of furnishing himself with the best of books, and either conversing or corresponding with all the wise and knowing part of mankind then in being, who made application to him to learn of him, by which he could not but improve himself; for it is in knowledge as it is in trade, all the profit is by barter and exchange; if we have that to say which will instruct others, they will have that to say which will instruct us. Some observe how slightly Solomon speaks of his dignity and honour. He does not say, I the preacher am king, but I was king, no matter what I am. He speaks of it as a thing past, because worldly honours are transitory. 2. He applied himself to the improvement of these advantages, and the opportunities he had of getting wisdom, which, though ever so great, will not make a man wise unless he give his mind to it. Solomon gave his heart to seek and search out all things to be known by wisdom, Ecc 1:13. He made it his business to acquaint himself with all the things that are done under the sun, that are done by the providence of God or by the art and prudence of man. He set himself to get all the insight he could into philosophy and mathematics, into husbandry and trade, merchandise and mechanics, into the history of former ages and the present state of other kingdoms, their laws, customs, and policies, into men's different tempers, capacities, and projects, and the methods of managing them; he set himself not only to seek, but to search, to pry into, that which is most intricate, and which requires the closes application of mind and the most vigorous and constant prosecution. Though he was a prince, he made himself a drudge to learning, was not discouraged by its knots, nor took up short of its depths. And this he did, not merely to gratify his own genius, but to qualify himself for the service of God, and his generation, and to make an experiment how far the enlargement of the knowledge would go towards the settlement and repose of the mind. 3. He made a very great progress in his studies, wonderfully improved all the parts of learning, and carried his discoveries much further than any that had been before him. He did not condemn learning, as many do, because they cannot conquer it and will not be at the pains to make themselves masters of it; no, what he aimed at he compassed; he saw all the works that were done under the sun (Ecc 1:14), works of nature in the upper and lower world, all within this vortex (to use the modern gibberish) which has the sun for its centre, works of art, the product of men's wit, in a personal or social capacity. he had as much satisfaction in the success of his searches as ever any man had; he communed with his own heart concerning his attainments in knowledge, with as much pleasure as ever any rich merchant had in taking account of his stock. He could say, " Lo, I have magnified and increased wisdom, have not only gotten more of it myself, but have done more to propagate it and bring it into reputation, than any, than all that have been before me in Jerusalem. "Note, It becomes great men to be studious, and delight themselves most in intellectual pleasures. Where God gives great advantages of getting knowledge he expects improvements accordingly. It is happy with a people when their princes and noblemen study to excel others as much in wisdom and useful knowledge as they do in honour and estate; and they may do that service to the commonwealth of learning by applying themselves to the studies that are proper for them which meaner persons cannot do. Solomon must be acknowledged as competent judge of this matter, for he had not only got his head full of notions, but his heart had great experience of wisdom and knowledge, of the power and benefit of knowledge, as well as the amusement and entertainment of it; what he knew he had digested, and knew how to make use of. Wisdom entered into his heart, and so became pleasant to his soul, Pro 2:10, Pro 2:11; Pro 22:18. 4. He applied his studies especially to that part of learning which is most serviceable to the conduct of human life, and consequently is the most valuable (Ecc 1:17): " I gave my heart to know the rules and dictates of wisdom, and how I might obtain it; and to know madness and folly, how I might prevent and cure it, to know the snares and insinuations of it, that I might avoid them, and guard against them, and discover its fallacies."So industrious was Solomon to improve himself in knowledge that he gained instruction both by the wisdom of prudent men and by the madness of foolish men, by the field of the slothful, as well as of the diligent.

II. He tells us what was the result of this trial, to confirm what he had said, that all is vanity.

1. He found that his searches after knowledge were very toilsome, and a weariness not only to the flesh, but to the mind (Ecc 1:13): This sore travail, this difficulty that there is in searching after truth and finding it, God has given to the sons of men to be afflicted therewith, as a punishment for our first parents' coveting forbidden knowledge. As bread for the body, so that for the soul, must be got and eaten in the sweat of our face, whereas both would have been had without labour if Adam had not sinned.

2. He found that the more he saw of the works done under the sun the more he saw of their vanity; nay, and the sight often occasioned him vexation of spirit (Ecc 1:14): " I have seen all the works of a world full of business, have observed what the children of men are doing; and behold, whatever men think of their own works, I see all is vanity and vexation of spirit. "He had before pronounced all vanity (Ecc 1:2), needless and unprofitable, and that which does us no good; here he adds, It is all vexation of spirit, troublesome and prejudicial, and that which does us hurt. It is feeding upon wind; so some read it, Hos 12:1. (1.) The works themselves which we see done are vanity and vexation to those that are employed in them. There is so much care in the contrivance of our worldly business, so much toil in the prosecution of it, and so much trouble in the disappointments we meet with in it, that we may well say, It is vexation of spirit. (2.) The sight of them is vanity and vexation of spirit to the wise observer of them. The more we see of the world the more we see to make us uneasy, and, with Heraclitus, to look upon all with weeping eyes. Solomon especially perceived that the knowledge of wisdom and folly was vexation of spirit, Ecc 1:17. It vexed him to see many that had wisdom not use it, and many that had folly not strive against it. It vexed him when he knew wisdom to see how far off it stood from the children of men, and, when he saw folly, to see how fast it was bound in their hearts.

3. He found that when he had got some knowledge he could neither gain that satisfaction to himself nor do that good to others with it which he expected, Ecc 1:15. It would not avail, (1.) To redress the many grievances of human life: "After all, I find that that which is crooked will be crooked still and cannot be made straight. "Our knowledge is itself intricate and perplexed; we must go far about and fetch a great compass to come at it. Solomon thought to find out a nearer way to it, but he could not. The paths of learning are as much a labyrinth as ever they were. The minds and manners of men are crooked and perverse. Solomon thought, with his wisdom and power together, thoroughly to reform his kingdom, and make that straight which he found crooked; but he was disappointed. All the philosophy and politics in the world will not restore the corrupt nature of man to its primitive rectitude; we find the insufficiency of them both in others and in ourselves. Learning will not alter men's natural tempers, nor cure them of their sinful distempers; nor will it change the constitution of things in this world; a vale of tears it is and so it will be when all is done. (2.) To make up the many deficiencies in the comfort of human life: That which is wanting there cannot be numbered, or counted out to us from the treasures of human learning, but what is wanting will still be so. All our enjoyments here, when we have done our utmost to bring them to perfection, are still lame and defective, and it cannot be helped; as they are, so they are likely to be. That which is wanting in our knowledge is so much that it cannot be numbered. The more we know the more we see of our own ignorance. Who can understand his errors, his defects?

4. Upon the whole, therefore, he concluded that great scholars do but make themselves great mourners; for in much wisdom is much grief, Ecc 1:18. There must be a great deal of pains taken to get it, and a great deal of care not to forget it; the more we know the more we see there is to be known, and consequently we perceive with greater clearness that our work is without end, and the more we see of our former mistakes and blunders, which occasions much grief. The more we see of men's different sentiments and opinions (and it is that which a great deal of our learning is conversant about) the more at a loss we are, it may be, which is in the right. Those that increase knowledge have so much the more quick and sensible perception of the calamities of this world, and for one discovery they make that is pleasing, perhaps, they make ten that are displeasing, and so they increase sorrow. Let us not therefore be driven off from the pursuit of any useful knowledge, but put on patience to break through the sorrow of it; but let us despair of finding true happiness in this knowledge, and expect it only in the knowledge of God and the careful discharge of our duty to him. He that increases in heavenly wisdom, and in an experimental acquaintance with the principles, powers, and pleasures of the spiritual and divine life, increases joy, such as will shortly be consummated in everlasting joy.

Keil-Delitzsch: Ecc 1:13

"And I gave my heart to seek and to hold survey with wisdom over all that is done under the sun: a sore trouble it is which God has given to the children of men to be exercised therewith."The synonyms דּרשׁ (to seek) and תּוּר (to hold survey over) do not represent a lower and a higher degree of search (Zöck.), but two kinds of searching: one penetrating in depth, the other going out in extent; for the former of these verbs (from the root-idea of grinding, testing) signifies to investigate an object which one already has in hand, to penetrate into it, to search into it thoroughly; and the latter verb (from the root-idea of moving round about)

(Note: Vid ., the investigation of these roots (Assyr. utîr , he brought back) in Ethé's Schlafgemach der Phantasie , pp. 86-89.)

signifies to hold a survey, - look round in order to bring that which is unknown, or not comprehensively known, within the sphere of knowledge, and thus has the meaning of bǎkkēsh , one going the rounds. It is the usual word for the exploring of a country, i.e. , the acquiring personal knowledge of its as yet unknown condition; the passing over to an intellectual search is peculiar to the Book of Koheleth, as it has the phrase ל לב נתן , animum advertere , or applicare ad aliquid , in common only with Dan 10:12. The beth of bahhochemah is that of the instrument; wisdom must be the means ( organon ) of knowledge in this searching and inquiry. With על is introduced the sphere into which it extends. Grotius paraphrases: Historiam animalium et satorum diligentissime inquisivi . But נעשׂה does not refer to the world of nature, but to the world of men; only within this can anything be said of actions, only this has a proper history. But that which offers itself for research and observation there, brings neither joy nor contentment. Hitzig refers הוּא to human activity; but it relates to the research which has this activity as its object, and is here, on that account, called "a sore trouble,"because the attainment and result gained by the laborious effort are of so unsatisfactory a nature. Regarding ענין , which here goes back to ענה ב , to fatigue oneself, to trouble oneself with anything, and then to be engaged with it. The words ענין רע would mean trouble of an evil nature ( vid ., at Psa 78:49; Pro 6:24); but better attested is the reading ענין רע "a sore trouble." הוּא is the subj., as at Ecc 2:1 and elsewhere; the author uses it also in expressions where it is pred. And as frequently as he uses asher and שׁ , so also, when form and matter commend it, he uses the scheme of the attributive clause (elliptical relative clause), as here (cf. Ecc 3:16), where certainly, in conformity with the old style, נתנו was to be used.

Keil-Delitzsch: Ecc 1:14

He adduces proof of the wearisomeness of this work of research: "I saw all the works that are done under the sun; and, behold, all is vanity and striving after the wind."The point of the sentence lies in והנּה = וארא וה , so that thus raïthi is the expression of the parallel fact (circumst. perfect). The result of his seeing, and that, as he has said Ecc 1:13, of a by no means superficial and limited seeing, was a discovery of the fleeting, unsubstantial, fruitless nature of all human actions and endeavours. They had, as hevel expresses, not reality in them; and also, as denoted by reuth ruahh (the lxx render well by προαίρεσις πνεύματος ), they had no actual consequences, no real issue. Hos 12:1 also says: "Ephraim feedeth on wind," i.e. , follows after, as the result of effort obtains, the wind, roěh ruahh ; but only in the Book of Koheleth is this sentence transformed into an abstract terminus technicus ( vid ., under Reth ).

Keil-Delitzsch: Ecc 1:15

The judgment contained in the words, "vanity and a striving after the wind,"is confirmed: "That which is crooked cannot become straight; and a deficit cannot be numerable," i.e. , cannot be taken into account (thus Theod., after the Syro-Hex.), as if as much were present as is actually wanting; for, according to the proverb, "Where there is nothing, nothing further is to be counted."Hitzig thinks, by that which is crooked and wanting, according to Ecc 7:13, of the divine order of the world: that which is unjust in it, man cannot alter; its wants he cannot complete. But the preceding statement refers only to labour under the sun, and to philosophical research and observation directed thereto. This places before the eyes of the observer irregularities and wants, brings such irregularities and wants to his consciousness, - which are certainly partly brought about and destined by God, but for the most part are due to the transgressions of man himself, - and what avails the observer the discovery and investigation? - he has only lamentation over it, for with all his wisdom he can bring no help. Instead of לתקן ( vid ., under תקן ), לתקן was to be expected. However, the old language also formed intransitive infinitives with transitive modification of the final vowels, e.g. , יבשׁ , etc. (cf. ישׁון , Ecc 5:11).

Having now gained such a result in his investigation and research by means of wisdom, he reaches the conclusion that wisdom itself is nothing.

Keil-Delitzsch: Ecc 1:16-18

"I have communed with mine own heart, saying: Lo, I have gained great and always greater wisdom above all who were before me over Jerusalem; and my heart hath seen wisdom and knowledge in fulness. And I gave my heart to know what was in wisdom and knowledge, madness and folly - I have perceived that this also is a grasping after the wind."The evidence in which he bears witness to himself that striving after wisdom and knowledge brings with it no true satisfaction, reaches down to the close of Ecc 1:17; ידעתּי is the conclusion which is aimed at. The manner of expression is certainly so far involved, as he speaks of his heart to his heart what it had experienced, and to what he had purposely directed it. The אני leads us to think that a king speaks, for whom it is appropriate to write a capital I , or to multiply it into we ; vid ., regarding this "I,"more pleonastic than emphatic, subordinated to its verb.

It is a question whether עם־לבּי , after the phrase ( את ) עם דּבּר , is meant of speaking with any one, colloqui , or of the place of speaking, as in "thou shalt consider in thine heart,"Deu 8:5, it is used of the place of consciousness; cf. Job 15:9, ( עמּדי ) עמּי היה = σύνοιδα ἐμαυτῷ , and what is said in my Psychol . p. 134, regarding συνείδησις , consciousness, and συμμαρτυρεῖν . בּלבּי , interchanging with עם־לבּי , Ecc 2:1, Ecc 2:15, commends the latter meaning: in my heart (lxx, Targ., Jerome, Luther); but the cogn. expressions, medabběrěth ǎl -libbah , 1Sa 1:13, and ledabbēr ěl -libbi , Gen 24:45, suggest as more natural the former rendering, viz., as of a dialogue, which is expressed by the Gr. Venet. (more distinctly than by Aquila, Symm., and Syr.): διείλεγμαι ἐγὼ ξὺν τῇ καρδίᾳ μου . Also לאמר , occurring only here in the Book of Koheleth, brings it near that the following oratio directa is directed to the heart, as it also directly assumes the form of an address, Ecc 2:1, after בלבי . The expression, הג הך , "to make one's wisdom great," i.e. , "to gain great wisdom,"is without a parallel; for the words, הג תו , Isa 28:29, quoted by Hitzig, signify to show and attest truly useful (beneficial) knowledge in a noble way. The annexed והו refers to the continued increase made to the great treasure already possessed (cf. Ecc 2:9 and 1Ki 10:7). The al connected therewith signifies, "above"(Gen 49:26) all those who were over Jerusalem before me. This is like the sarrâni âlik maḥrija , "the kings who were my predecessors,"which was frequently used by the Assyrian kings. The Targumist seeks to accommodate the words to the actual Solomon by thus distorting them: "above all the wise men who have been in Jerusalem before me,"as if the word in the text were בירושלם ,

(Note: In F. the following note is added: "Several Codd. have, erroneously, birushalam instead of al -jerushalam ."Kennicott counts about 60 such Codd. It stands thus also in J; and at first it thus stood in H, but was afterwards corrected to al -yerushalam . Cf. Elias Levita's Masoreth hamasoreth , II 8, at the end.)

as it is indeed found in several Codd., and according to which also the lxx, Syr., Jerome, and the Venet. translate. Rather than think of the wise ( הכּימיּא ), we are led to think of all those who from of old stood at the head of the Israelitish community. But there must have been well-known great men with whom Solomon measures himself, and these could not be such dissimilarly great men as the Canaanitish kings to the time of Melchizedek; and since the Jebusites, even under Saul, were in possession of Zion, and Jerusalem was for the first time completely subdued by David (2Sa 5:7, cf. Jos 15:63), it is evident that only one predecessor of Solomon in the office of ruler over Jerusalem can be spoken of, and that here an anachronism lies before us, occasioned by the circumstance that the Salomo revivivus , who has behind him the long list of kings whom in truth he had before him, here speaks.

Regarding היה אשׁר , qu'il y uet , for היו אשׁר , qui furent , vid ., at Ecc 1:10 . The seeing here ascribed to the heart (here = νοῦς , Psychol . p. 249) is meant of intellectual observation and apprehension; for "all perception, whether it be mediated by the organs of sense or not (as prophetic observing and contemplating), comprehends all, from mental discernment down to suffering, which veils itself in unconsciousness, and the Scripture designates it as a seeing"( Psychol . 234); the Book of Koheleth also uses the word ראה of every kind of human experience, bodily or mental, Ecc 2:24; Ecc 5:17; Ecc 6:6; Ecc 9:9. It is commonly translated: "My heart saw much wisdom and knowledge"(thus e.g. , Ewald); but that is contrary to the gram. structure of the sentence (Ew. §287 c ). The adject. harbēh

(Note: Regarding the form הרבה , which occurs once (Jer 42:2), vid ., Ew. §240c.)

is always, and by Koheleth also, Ecc 2:7; Ecc 5:6, Ecc 5:16; Ecc 6:11; Ecc 9:18; Ecc 11:8; Ecc 12:9, Ecc 12:12, placed after its subst.; thus it is here adv., as at Ecc 5:19; Ecc 7:16. Rightly the Venet.: ἡ καρδία μου τεθέαται κατὰ πολὺ σοφίαν καί γνῶσιν Chokma signifies, properly, solidity, compactness; and then, like πυκνότης , mental ability, secular wisdom; and, generally, solid knowledge of the true and the right. Dǎǎth is connected with chokma here and at Isa 33:6, as at Rom 11:33, γνῶσις is with σοφία . Baumggarten-Crusius there remarks that σοφία refers to the general ordering of things, γνῶσις to the determination of individual things; and Harless, that σοφία is knowledge which proposes the right aim, and γνῶσις that which finds the right means thereto. In general, we may say that chokma is the fact of a powerful knowledge of the true and the right, and the property which arises out of this intellectual possession; but dǎǎth is knowledge penetrating into the depth of the essence of things, by which wisdom is acquired and in which wisdom establishes itself.

Ecc 1:17

By the consecutive modus ואתּנה (aor. with ah , like Gen 32:6; Gen 41:11, and particularly in more modern writings; vid ., p. 198, regarding the rare occurrence of the aorist form in the Book of Koheleth) he bears evidence to himself as to the end which, thus equipped with wisdom and knowledge, he gave his heart to attain unto (cf. 13 a ), i.e. , toward which he directed the concentration of his intellectual strength. He wished to be clear regarding the real worth of wisdom and knowledge in their contrasts; he wished to become conscious of this, and to have joy in knowing what he had in wisdom and knowledge as distinguished from madness and folly. After the statement of the object lādǎǎth , stands vedaath , briefly for ולדעת . Ginsburg wishes to get rid of the words holēloth vesikluth , or at least would read in their stead תּבוּנית ושׂכלוּת (rendering them "intelligence and prudence"); Grätz, after the lxx παραβολὰς καὶ ἐπιστήμην , reads משׁלות ושׂכלות . But the text can remain as it is: the object of Koheleth is, on the one hand, to become acquainted with wisdom and knowledge; and, on the other, with their contraries, and to hold these opposite to each other in their operations and consequences. The lxx, Targ., Venet., and Luther err when they render sikluth here by ἐπιστήμη , etc. As sikluth , insight, intelligence, is in the Aram. written with the letter samek (instead of sin ), so here, according to the Masora סכלות , madness is for once written with ס , being everywhere else in the book written with שׂ ; the word is an ἐναντιόφωνον ,

(Note: Vid ., Th. M. Redslob's Die Arab. Wörter, u.s.w. (1873).)

and has, whether written in the one way or in the other, a verb, sakal ( שׂכל , סכל ), which signifies "to twist together,"as its root, and is referred partly to a complication and partly to a confusion of ideas. הללות , from הלל , in the sense of "to cry out,""to rage,"always in this book terminates in ôth , and only at Ecc 10:13 in ûth ; the termination ûth is that of the abstr. sing.; but ôth , as we think we have shown at Pro 1:20, is that of a fem. plur., meant intensively, like bogdoth , Zep 2:4; binoth , chokmoth , cf. bogdim , Pro 23:28; hhovlim , Zec 11:7, Zec 11:14; toqim , Pro 11:15 (Böttch. §700g E). Twice vesikluth presents what, speaking to his own heart, he bears testimony to before himself. By yādǎ'ti , which is connected with dibbarti (Ecc 1:16) in the same rank, he shows the facit. זה refers to the striving to become conscious of the superiority of secular wisdom and science to the love of pleasure and to ignorance. He perceived that this striving also was a grasping after the wind; with רעוּת , 14b, is here interchanged רעיון . He proves to himself that nothing showed itself to be real, i.e. , firm and enduring, unimpeachable and imperishable. And why not?

Ecc 1:18

"For in much wisdom is much grief; and he that increaseth knowledge increaseth sorrow."The German proverb: "Much wisdom causeth headache,"is compared, Ecc 12:12 , but not here, where כּעס and מכאוב express not merely bodily suffering, but also mental grief. Spinoza hits one side of the matter in his Ethics , IV 17, where he remarks: " Veram boni et mali cognitionem saepe non satis valere ad cupiditates coercendas, quo facto homo imbecillitatem suam animadvertens cogitur exclamare: Video meliora proboque, deteriora sequor . "In every reference, not merely in that which is moral, there is connected with knowledge the shadow of a sorrowful consciousness, in spite of every effort to drive it away. The wise man gains an insight into the thousand-fold woes of the natural world, and of the world of human beings, and this reflects itself in him without his being able to change it; hence the more numerous the observed forms of evil, suffering, and discord, so much greater the sadness ( כּעס , R. כס , cogn. הס , perstringere ) and the heart-sorrow ( מכאוב , crève-cour ) which the inutility of knowledge occasions. The form of 18a is like Ecc 5:6, and that of 18 b like e.g. , Pro 18:22 . We change the clause veyosiph daath into an antecedent, but in reality the two clauses stand together as the two members of a comparison: if one increaseth knowledge, he increaseth (at the same time) sorrow. " יוסיף , Isa 29:14; Isa 38:5; Ecc 2:18,"says Ewald, §169 a , "stands alone as a part. act. , from the stem reverting from Hiph . to Kal with י instead of ."But this is not unparalleled; in הן יוסיף the verb יוסף is fin., in the same manner as יסּד , Isa 28:16; תּומיך , Psa 16:5, is Hiph ., in the sense of amplificas , from ימך ; יפיח , Pro 6:19 ( vid ., l.c. ), is an attribut. clause, qui efflat , used as an adj.; and, at least, we need to suppose in the passage before us the confusion that the ē of kātēl (from kātil , originally kātal ), which is only long, has somehow passed over into î . Böttcher's remark to the contrary, "An impersonal fiens thus repeated is elsewhere altogether without a parallel,"is set aside by the proverb formed exactly thus: "He that breathes the love of truth says what is right,"Pro 12:17.

Constable: Ecc 1:12--2:18

A. Personal Observations 1:12-2:17

There are four parts to this section (1:12-2:17) that fall into two pairs. Solomon first related his investigations (in 1:12-15 and 2:1-11) and then gave his evaluations of each of these experiments (in 1:16-18 and 2:12-17).

Constable: Ecc 1:12-15

1. Solomon's investigation of human achievement 1:12-15

Solomon had unique resources for investigating life. He was the king of Israel (v. 12), and he possessed superlative wisdom (v. 13; cf. v. 16; 1 Kings 4:26-34). He says he made a comprehensive study of all kinds of human activities (v. 14). He observed that they were all a "grievous task" (v. 13; cf. 4:8; 5:14), namely, meaningless.

"Striving [chasing] after wind" (v. 14) graphically pictures the futility Solomon sought to communicate (cf. 2:11, 17, 26; 4:4, 6; 6:9). This phrase occurs frequently in 1:12-6:9 and is a structural marker that indicates the end of a subsection of Solomon's thought (cf. 1:17; 2:11, 17, 26; 4:4, 6, 16; 6:9).

Solomon was saying that there is no type of effort or action that can produce something ultimately permanent and therefore satisfying. There is nothing people can do that will yield this, no type of work or activity.

Constable: Ecc 1:16-18

2. Solomon's evaluation of his investigation of human achievement 1:16-18

To conduct his investigation of human achievements Solomon had employed the tool of wisdom.²⁷ However, he discovered it inadequate to turn up any meaningful activity. Consequently wisdom was in this respect no better than "madness and folly" (v. 17; i.e., foolish ideas and pleasures).

". . . in Scripture both madness' and folly' imply moral perversity rather than mental oddity."²⁸

Greater wisdom had only brought him greater "grief" (mental anguish) and "pain" (emotional sorrow, v. 18).

The phrase "I perceived" and its synonyms occur frequently in Ecclesiastes (cf. 1:13; 2:1, 3, 14, 15; 3:17, 18, 22; 7:25; 8:9, 16; 9:1).

"Heart' points to the combined use of mind and will in the quest for knowledge. Biblical Hebrew has no specific words for mind or brain. Thinking and understanding and deciding are all done by the heart.'"²⁹

Commentary -- Other

Critics Ask: Ecc 1:18

ECCLESIASTES 1:18 —Is wisdom the source of happiness, or the means of sorrow?

PROBLEM: Solomon affirms here that “in much wisdom is much grief, and he who increases knowledge increases sorrow.” However, Proverbs asserts that “Happy is the man who finds wisdom, and the man who gains understanding” ( Prov. 3:13 ). Does wisdom bring sorrow or happiness?

SOLUTION: It all depends on the purpose for which wisdom or knowledge are sought. In Ecclesiastes, Solomon is seeking wisdom “under the sun” (cf. 1:3 ), that is, apart from God, as the source of happiness. This he rightly concludes is “vanity and grasping for the wind” ( 1:14 ). However, if wisdom is viewed as based in “the fear of the Lord” ( Prov. 1:7 ), then it is the very means of obtaining true happiness. Indeed, Solomon came to this very conclusion in Ecclesiastes (see 8:12 ; 12:13 ). Also, the OT understanding of wisdom is not the accumulation of great amounts of knowledge. For Solomon, wisdom is first and foremost living a successful life of righteousness and peace in obedience to God. Knowledge alone does not bring wisdom. Indeed, the message of Ecclesiastes is that knowledge alone brings only sorrow. Wisdom is the accumulation of the right kind of knowledge coupled with a life that is in harmony with God’s commands and at peace with Him.   

Introduction / Outline

JFB: Ecclesiastes (Book Introduction)

The Hebrew title is Koheleth, which the speaker in it applies to himself (Ecc 1:12), "I, Koheleth, was king over Israel." It means an Assembler or Convener of a meeting and a Preacher to such a meeting. The feminine form of the Hebrew noun, and its construction once (Ecc 7:27) with a feminine verb, show that it not only signifies Solomon, the Preacher to assemblies (in which case it is construed with the verb or noun masculine), but also Divine Wisdom (feminine in Hebrew) speaking by the mouth of the inspired king. In six cases out of seven it is construed with the masculine. Solomon was endowed with inspired wisdom (1Ki 3:5-14; 1Ki 6:11-12; 1Ki 9:1-9; 1Ki 11:9-11), specially fitting him for the task. The Orientals delight in such meetings for grave discourse. Thus the Arabs formerly had an assembly yearly, at Ocadh, for hearing and reciting poems. Compare "Masters of assemblies" (see on Ecc 12:11, also Ecc 12:9). "The Preacher taught the people knowledge," probably viva voce ("orally"); 1Ki 4:34; 1Ki 10:2, 1Ki 10:8, 1Ki 10:24; 2Ch 9:1, 2Ch 9:7, 2Ch 9:23, plainly refer to a somewhat public divan met for literary discussion. So "spake," thrice repeated (1Ki 4:32-33), refers not to written compositions, but to addresses spoken in assemblies convened for the purpose. The Holy Ghost, no doubt, signifies also by the term that Solomon's doctrine is intended for the "great congregation," the Church of all places and ages (Psa 22:25; Psa 49:2-4).

Solomon was plainly the author (Ecc 1:12, Ecc 1:16; Ecc 2:15; Ecc 12:9). That the Rabbins attribute it to Isaiah or Hezekiah is explicable by supposing that one or the other inserted it in the canon. The difference of its style, as compared with Proverbs and Song of Solomon, is due to the difference of subjects, and the different period of his life in which each was written; the Song, in the fervor of his first love to God; Proverbs, about the same time, or somewhat later; but Ecclesiastes in late old age, as the seal and testimony of repentance of his apostasy in the intervening period: Psa 89:30, Psa 89:33 proves his penitence. The substitution of the title Koheleth for Solomon (that is, peace), may imply that, having troubled Israel, meantime he forfeited his name of peace (1Ki 11:14, 1Ki 11:23); but now, having repented, he wishes to be henceforth a Preacher of righteousness. The alleged foreign expressions in the Hebrew may have been easily imported, through the great intercourse there was with other nations during his long reign. Moreover, supposed Chaldaisms may be fragments preserved from the common tongue of which Hebrew, Syriac, Chaldee, and Arabic were offshoots.

THE SCOPE of Ecclesiastes is to show the vanity of all mere human pursuits, when made the chief end, as contrasted with the real blessedness of true wisdom, that is, religion. The immortality of the soul is dwelt on incidentally, as subsidiary to the main scope. Moses' law took this truth for granted but drew its sanctions of rewards and punishments in accordance with the theocracy, which was under a special providence of God as the temporal King of Israel, from the present life, rather than the future. But after Israel chose an earthly king, God withdrew, in part, His extraordinary providence, so that under Solomon, temporal rewards did not invariably follow virtue, and punishments vice (compare Ecc 2:16; Ecc 3:19; Ecc 4:1; Ecc 5:8; Ecc 7:15; Ecc 8:14; Ecc 9:2, Ecc 9:11). Hence the need arises to show that these anomalies will be rectified hereafter, and this is the grand "conclusion," therefore, of the "whole" book, that, seeing there is a coming judgment, and seeing that present goods do not satisfy the soul, "man's whole duty is to fear God and keep his commandments" (Ecc 12:13-14), and meanwhile, to use, in joyful and serene sobriety, and not abuse, the present life (Ecc 3:12-13).

It is objected that sensual epicurism seems to be inculcated (Ecc 3:12-13, Ecc 3:22, &c.); but it is a contented, thankful enjoyment of God's present gifts that is taught, as opposed to a murmuring, anxious, avaricious spirit, as is proved by Ecc 5:18, compare with Ecc 5:11-15, not making them the chief end of life; not the joy of levity and folly; a misunderstanding which he guards against in Ecc 7:2-6; Ecc 11:9; Ecc 12:1. Again, Ecc 7:16; Ecc 9:2-10, might seem to teach fatalism and skepticism. But these are words put in the mouth of an objector; or rather, they were the language of Solomon himself during his apostasy, finding an echo in the heart of every sensualist, who wishes to be an unbeliever, and, who, therefore, sees difficulties enough in the world around wherewith to prop up his wilful unbelief. The answer is given (Ecc 7:17-18; Ecc 9:11-12; Ecc 11:1, Ecc 11:6; Ecc 12:13). Even if these passages be taken as words of Solomon, they are to be understood as forbidding a self-made "righteousness," which tries to constrain God to grant salvation to imaginary good works and external strictness with which it wearies itself; also, that speculation which tries to fathom all God's inscrutable counsels (Ecc 8:17), and that carefulness about the future forbidden in Mat 6:25.

THE CHIEF GOOD is that the possession of that which makes us happy, is to be sought as the end, for its own sake; whereas, all other things are but means towards it. Philosophers, who made it the great subject of inquiry, restricted it to the present life, treating the eternal as unreal, and only useful to awe the multitude with. But Solomon shows the vanity of all human things (so-called philosophy included) to satisfy the soul, and that heavenly wisdom alone is the chief good. He had taught so when young (Pro 1:20; Pro 8:1); so also; in Song of Solomon, he had spiritualized the subject in an allegory; and now, after having long personally tried the manifold ways in which the worldly seek to reach happiness, he gives the fruit of his experience in old age.

It is divided into two parts-- Ecc. 1:1-6:10 showing the vanity of earthly things; Ecc. 6:10-12:14, the excellence of heavenly wisdom. Deviations from strict logical methods occur in these divisions, but in the main they are observed. The deviations make it the less stiff and artificial, and the more suited to all capacities. It is in poetry; the hemistichal division is mostly observed, but occasionally not so. The choice of epithets, imagery, inverted order of words, ellipses, parallelism, or, in its absence, similarity of diction, mark versification.

JFB: Ecclesiastes (Outline)

• INTRODUCTION. (Ecc. 1:1-18)

TSK: Ecclesiastes 1 (Chapter Introduction)

Ecc 1:1, The preacher shews that all human courses are vain; Ecc 1:4, because the creatures are restless in their courses, Ecc 1:9, they bring forth nothing new, and all old things are forgotten; Ecc 1:12, and because he has found it so in the studies of wisdom.

Poole: Ecclesiastes 1 (Chapter Introduction)

OR, The Preacher

THREE things in general are to be noted concerning this book:

1. The author of it, who was Solomon, as is manifest both from the common consent of Jewish and Christian writers, and from the express words of the first verse. Nor can any thing be opposed to it but bold and groundless conjectures. That he wrote it in his old age is more than probable from divers passages in it, as, that he did it after his buildings, Ecc 2:4 , which yet took up twenty years of his life, 1Ki 9:10 , and after some considerable enjoyment of them, and planting of gardens and orchards, and reaping the fruit of them, Ecc 2:5,6 , and after long and much consideration and experience of all those methods in which men expected to find happiness, and after he had been deeply plunged in impure and inordinate loves, Ecc 7:27 , &c., and from many other places, which may be observed by any diligent reader. And so this book was written by him as a public testimony of his repentance and detestation of all those vain and wicked courses to which he had addicted himself; wherein he followed the example of his father David, who after his sad fall penned the 51st Psalm. And the truth of this opinion may be confirmed by that expression, 2Ch 11:17 , they walked in the way of David and Solomon, i.e. wherein they walked both before their falls, and after their repentance.

2. The form or method of it. For whereas there are some passages in it which may seem offensive and impious, for which some few persons have suspected its authority, it must be considered that it is in part dramatical, as was said before of the Book of Proverbs, and that Solomon speaks some and most things in his own name, but some other things in the names and according to the opinions of those worldly and ungodly men, as is undeniably manifest, both from the scope and design of the book, as it is expressed both in the beginning and in the conclusion of it, and from his serious and large disputation against those wicked principles and courses. And this way of writing is not unusual amongst both sacred and profane writers.

3. The design and business of it, which is to describe man’ s true happiness, and the way leading to it; which he doth both negatively, asserting and proving that it is not to be found either in secular wisdom, or in sensual pleasures, or in worldly greatness and glory, or in abundance of riches, or in a vain profession of religion; and positively, showing that it is to be had only by the fear of God, and obedience to his laws, which alone can give a man a contented and cheerful enjoyment of his present comforts, and assurance of his future and everlasting happiness.

ECCLESIASTES CHAPTER 1

All is vanity; our labour great and unprofitable, Ecc 1:1-3 . The whole course of things is always going and returning, Ecc 1:4-7 . Nothing in nature is satisfied, Ecc 1:8 . Nothing new; old things are forgot, Ecc 1:9-11 . The search after wisdom is itself a vain labour; cannot supply our natural wants, nor satisfy our desires; but increaseth sorrow: all this the Preacher found out by experience, Ecc 1:12-18 .

The Preacher who was not only a king, but also a teacher of God’ s people, which he did both by words, upon some solemn occasions, and by writings; who having sinned grievously and scandalously in the eyes of all the world, justly thought himself obliged to preach or publish his true repentance for all his folly and wickedness, and to give public warning and wholesome counsels to all persons to avoid those rocks upon which he had split. The Hebrew properly signifies either gathering or gathered ; and so it signifies either,

1. A preacher, as it is commonly rendered, whose office it is to gather in souls unto God or his church. Or,

2. A penitent or convert, or one gathered or brought back by true repentance to God, and to his church, from which he had so wickedly revolted. King of Jerusalem : this is added partly as a description of the person or author of this book, Solomon, who was the only man that was both

son of David properly so called, and king of Jerusalem ; and partly as an aggravation of his sin, because he was the son of David , a wise and godly father, who had given him both excellent counsel, and, for his general course, a good example: and for the evil example which he gave him in the matter of Uriah, that also, considered with his hearty and effectual repentance for it, and the dreadful punishments of it upon his person and family, was a fair warning and most powerful instruction to him to learn by his father’ s example, and because he was a king, not by birth, for he was not David’ s eldest son, but by the special favour and designation of that God whom he had now so ill requited, and that in Jerusalem, a holy city, the place of God’ s special presence, and of his worship, where he had daily opportunities to know and obligations to practise better things, which place he had defiled by his horrid sins, and thereby made it, and all God’ s people, and the true religion, and the name of the blessed God, odious and contemptible amongst all the nations round about him.

MHCC: Ecclesiastes (Book Introduction)

The name of this book signifies " The Preacher." The wisdom of God here preaches to us, speaking by Solomon, who it is evident was the author. At the close of his life, being made sensible of his sin and folly, he recorded here his experience for the benefit of others, as the book of his repentance; and he pronounced all earthly good to be " vanity and vexation of spirit." It convinces us of the vanity of the world, and that it cannot make us happy; of the vileness of sin, and its certain tendency to make us miserable. It shows that no created good can satisfy the soul, and that happiness is to be found in God alone; and this doctrine must, under the blessed Spirit's teaching, lead the heart to Christ Jesus.

MHCC: Ecclesiastes 1 (Chapter Introduction)

(Ecc 1:1-3) Solomon shows that all human things are vain.

(Ecc 1:4-8) Man's toil and want of satisfaction.

(Ecc 1:9-11) There is nothing new.

(Ecc 1:12-18) The vexation in pursuit of knowledge.

Matthew Henry: Ecclesiastes (Book Introduction)

An Exposition, with Practical Observations, of The Book of Ecclesiastes

We are still among Solomon's happy men, his happy servants, that stood continually before him to hear his wisdom; and they are the choicest of all the dictates of his wisdom, such as were more immediately given by divine inspiration, that are here transmitted to us, not to be heard, as by them, but once, and then liable to be mistaken or forgotten, and by repetition to lose their beauty, but to be read, reviewed, revolved, and had in everlasting remembrance. The account we have of Solomon's apostasy from God, in the latter end of his reign (1Ki 11:1), is the tragical part of his story; we may suppose that he spoke his Proverbs in the prime of his time, while he kept his integrity, but delivered his Ecclesiastes when he had grown old (for of the burdens and decays of age he speaks feelingly Ecc 12:1-14), and was, by the grace of God, recovered from his backslidings. There he dictated his observations; here he wrote his own experiences; this is what days speak, and wisdom which the multitude of years teaches. The title of the book and the penman we shall meet with in the first verse, and therefore shall here only observe,

I. That it is a sermon, a sermon in print; the text is (Ecc 1:2), Vanity of vanities, all is vanity; that is the doctrine too; it is proved at large by many arguments and an induction of particulars, and divers objections are answered, and in the close we have the use and application of all, by way of exhortation, to remember our Creator, to fear him, and to keep his commandments. There are indeed many things in this book which are dark and hard to be understood, and some things which men of corrupt minds wrest to their own destruction, for want of distinguishing between Solomon's arguments and the objections of atheists and epicures; but there is enough easy and plain to convince us (if we will admit the conviction) of the vanity of the world, and its utter insufficiency to make us happy, the vileness of sin, and its certain tendency to make us miserable, and of the wisdom of being religious, and the solid comfort and satisfaction that are to be had in doing our duty both to God and man. This should be intended in every sermon, and that is a good sermon by which these points are in any measure gained. II. That it is a penitential sermon, as some of David's psalms are penitential psalms; it is a recantation-sermon, in which the preacher sadly laments his own folly and mistake, in promising himself satisfaction in the things of this world, and even in the forbidden pleasures of sense, which now he finds more bitter than death. His fall is a proof of the weakness of man's nature: Let not the wise man glory in his wisdom, nor say, " I shall never be such a fool as to do so and so," when Solomon himself, the wisest of men, played the fool so egregiously; nor let the rich man glory in his riches, since Solomon's wealth was so great a snare to him, and did him a great deal more hurt than Job's poverty did him. His recovery is a proof of the power of God's grace, in bringing one back to God that has gone so far from him; it is a proof too of the riches of God's mercy in accepting him notwithstanding the many aggravations of his sin, pursuant to the promise made to David, that if his children should commit iniquity they should be corrected, but not abandoned and disinherited, 2Sa 7:14, 2Sa 7:15. Let him therefore that thinks he stands take heed lest he fall; and let him that has fallen make haste to get up again, and not despair either of assistance or acceptance therein. III. That it is a practical profitable sermon. Solomon, being brought to repentance, resolves, like his father, to teach transgressors God's way (Psa 51:13) and to give warning to all to take heed of splitting upon those rocks which had been fatal to him; and these were fruits meet for repentance. The fundamental error of the children of men, and that which is at the bottom of all their departures from God, is the same with that of our first parents, hoping to be as gods by entertaining themselves with that which seems good for food, pleasant to the eyes, and desirable to make one wise. Now the scope of this book is to show that this is a great mistake, that our happiness consists not in being as gods to ourselves, to have what we will and do what we will, but in having him that made us to be a God to us. The moral philosophers disputed much about man's felicity, or chief good. Various opinions they had about it; but Solomon, in this book, determines the question, and assures us that to fear God and to keep his commandments is the whole of man. He tried what satisfaction might be found in the wealth of the world and the pleasures of sense, and at last pronounced all vanity and vexation; yet multitudes will not take his word, but will make the same dangerous experiment, and it proves fatal to them. He, 1. Shows the vanity of those things in which men commonly look for happiness, as human learning and policy, sensual delight, honour and power, riches and great possessions. And then, 2. He prescribes remedies against the vexation of spirit that attends them. Though we cannot cure them of their vanity, we may prevent the trouble they give us, by sitting loose to them, enjoying them comfortable, but laying our expectations low from them, and acquiescing in the will of God concerning us in every event, especially by remembering God in the days of our youth, and continuing in his fear and service all our days, with an eye to the judgment to come.

Matthew Henry: Ecclesiastes 1 (Chapter Introduction)

In this chapter we have, I. The inscription, or title of the book (Ecc 1:1). II. The general doctrine of the vanity of the creature laid down (Ecc 1:2) and explained (Ecc 1:3). III. The proof of this doctrine, taken, 1. From the shortness of human life and the multitude of births and burials in this life (Ecc 1:4). 2. From the inconstant nature, and constant revolutions, of all the creatures, and the perpetual flux and reflux they are in, the sun, wind, and water (Ecc 1:5-7). 3. From the abundant toil man has about them and the little satisfaction he has in them (Ecc 1:8). 4. From the return of the same things again, which shows the end of all perfection, and that the stock is exhausted (Ecc 1:9, Ecc 1:10). 5. From the oblivion to which all things are condemned (Ecc 1:11). IV. The first instance of the vanity of man's knowledge, and all the parts of learning, especially natural philosophy and politics. Observe, 1. The trial Solomon made of these (Ecc 1:12, Ecc 1:13, Ecc 1:16, Ecc 1:17). 2. His judgment of them, that all is vanity (Ecc 1:14). For, (1.) There is labour in getting knowledge (Ecc 1:13). (2.) There is little good to be done with it (Ecc 1:15). (3.) There is no satisfaction in it (Ecc 1:18). And, if this is vanity and vexation, all other things in this world, being much inferior to it in dignity and worth, must needs be so too. A great scholar cannot be happy unless he be a true saint.

Constable: Ecclesiastes (Book Introduction)

Introduction

Title

The title of this book in the Hebrew text is all of verse 1. The Septuagint translation (third century B.C.) gave it the name "Ekklesiastes" from which the English title is a transliteration. This word is the Greek translation of the Hebrew word qohelet that the NASB translated "Preacher" in verse 1. The Hebrew word designates a leader who speaks before an assembly of people. The NIV translation "Teacher" is also a good one.

Writer and Date

The commentators sometimes treat the Hebrew word qohelet ("Preacher"; 1:1-2, 12; 7:27; 12:8-10) as a proper name.¹ However the fact that the article is present on the Hebrew word in 12:8, and perhaps in 7:27, seems to indicate that qohelet is a title: "the preacher" or "the teacher."

Internal references point to Solomon as this preacher (cf. 1:1, 12-2:26; 2:4-9; 12:9). Both Jewish and Christian interpreters believed Solomon was the writer until the eighteenth century. With the rise of literary and historical Bible criticism a widespread rejection of Solomonic authorship set in. Rejection of Solomonic authorship rests mainly on linguistic factors (vocabulary and syntax) that some scholars feel were more characteristic of a time much later than Solomon's, namely, about 450-250 B.C.² Conservative scholars have refuted this linguistic argument.³ Several more or less conservative scholars have rejected Solomonic authorship.⁴ Yet there is no information in the Bible that would eliminate Solomon as the writer.

Assuming that Solomon wrote the book in its entirety, he must have done so during his lifetime and probably during his reign (971-931 B.C.). It has seemed probable to some expositors that he may have written Song of Solomon in his youth, Proverbs in his middle life, and Ecclesiastes in his old age (cf. 2:1-11; 11:9; 12:1). This theory rests on the contents of the three inspired Bible books that he evidently wrote, specifically clues in these books about the age of their writer.

"Ecclesiastes is best placed after his apostasy, when both his recent turmoil and repentance were still fresh in his mind."⁵

Purpose

This book helps the reader develop a God-centered worldview and recognize the dangers of a self-centered worldview. It does not describe the life of faith or teach what the responsibilities of faith in God are. It also prescribes the limits of human philosophy (cf. 3:11; 8:16-17). The book teaches that people are accountable to God and that we should avoid self-indulgence that leads to the exploitation of others for selfish gain.

"Christians may ask how the stress on using and enjoying life tallies with the NT command Do not love the world' (1 John 2:15). The answer is that the Teacher (Ecclesiastes) would have agreed fully with John's next statement that everything in the world--the cravings of sinful man, the lust of his eyes and the boasting of what he has and does--comes not from the Father but from the world. The world and its desires pass away' (vv. 16-17). One could hardly find a better statement than this of the whole theme of Ecclesiastes (e.g., 2:1-11; 5:10). Life in the world has significance only when man remembers his Creator (12:1).

"There always have been two kinds of teaching about the way to holiness. One is by withdrawal as far as possible from the natural in order to promote the spiritual. The other is to use and transform the natural into the expression of the spiritual. While each kind of teaching has its place, some people need one emphasis rather than the other. Ecclesiastes definitely teaches the second."⁶

"Ecclesiastes does not pretend to preach the Gospel. Rather, it encourages the reader to a God-centered worldview rather than falling victim to frustrations and unanswered questions. None of its contents has to be rejected in the light of the NT. Although the NT revelation is vastly greater than that in Ecclesiastes, the two are not devoid of similarities (e.g., James 4:13-17). Like the people of God in Solomon's time, believers today are subject to the unexpected changes and chances common to mankind. Yet they know that God works through every vicissitude of life. Respecting the future, which for Solomon was shrouded in a shadow land, Christians have the glorious hope of being in the presence of Christ himself (2 Cor 5:6; Phil 1:23)."⁷

Message⁸

I believe that the message of Ecclesiastes is essentially a positive one. This may seem strange since the vanity of various human endeavors is such a major theme of this book. Nevertheless the total statement that Solomon made was positive.

He was saying, I believe, that even though every human endeavor lacks ultimate value, we should live life in the fear of God (i.e., with the proper recognition of Him). Furthermore we should enjoy life maximally as a gift from God. Ecclesiastes 12:13 is very similar to Proverbs 1:7 and 3:5-6. In both these books, as well as in Job, the fear of God is the prerequisite for successful living here and now.

The difference between Ecclesiastes and Proverbs is that in Ecclesiastes the emphasis is on the inability of every human endeavor to provide ultimate value. In Proverbs the emphasis is on the comparative value of living in the fear of God.

Solomon's attitude is very important for us to grasp to understand this book. He never lost sight of God's existence. He was not an atheist or even an apostate. The fact that Solomon kept God in view throughout the book enabled him to see that all is vanity under the sun. The person who disregards God does not say that. For him what is under the sun is all that is meaningful.

I do not believe Solomon did everything he said he did in rebellion against God. Some things were acts of disobedience, but many other things were experiments in living designed to discover the relative value of various experiences.

The major revelations of the book are three.

First, Ecclesiastes reveals that every human endeavor lacks ultimate value. All is vanity in that sense.

Solomon stated this thesis in 1:2.

Then Solomon supported his thesis with examples he took from nature (1:3-11).

Next Solomon appealed to various human achievements to apply his thesis. He did this first by citing his own personal experiments and observations on this subject (1:12-2:17). Then he referred to facts observable by all people that confirm the same conclusion (2:18-6:9).

Solomon next showed that every human endeavor lacks ultimate value by reminding us of the limits of human wisdom (6:10-11:6). He supported these assertions also with empirical evidence (what people experience generally in life). God's will will indeed happen. However man does not know God's plan fully. Therefore man does not know exactly what will happen.

The second major revelation of this book is that people should live life in the fear of God and enjoy life as much as they can. This is really Solomon's practical conclusion to the truthfulness of the thesis that he proved in 1:3-11:6.

Since death is coming we should enjoy life now, not in disregard for God, but in the fear of God (11:7-8).

We should enjoy life in our youth while at the same time remembering that God will judge our lives (11:9-10). Moreover we should behave responsibly in our youth since old age is coming (12:1-7).

The third major revelation of the book is its statement of what true wisdom is (12:13). God intends people to rejoice, but to remember God and to live with recognition of Him (cf. Prov. 3:5-6). Failing to fear God will result in a life of vanity. To fear God and live in harmony with His will will result in a life of fullness.

Let me point out some implications of the teaching of this book.

Conviction results in conduct that produces character. That is a basic reality of life regardless of what one's convictions may be. When we have a conviction that God exists and we live under His loving authority, our conduct will be obedience to His will. Furthermore responsibility and joy will mark our character. However if we believe that God either does not exist or is not worth consideration, our conduct will be disregard of His will, and vanity will mark our character.

To dethrone God is to lose the key to life. We may pursue many human endeavors, but all we will find is vanity, lack of ultimate fulfillment. On the other hand if we enthrone God we will enter into the fullness of life (John 17:3; Ps. 16:11).

Outline⁹

I. The introductory affirmation 1:1-11

A. Title and theme 1:1-2

1. The title 1:1

2. The theme 1:2

B. The futility of all human endeavor 1:3-11

1. The vanity of work 1:3

2. The illustrations from life 1:4-11

II. The futility of work 1:12-6:9

A. Personal observations 1:12-2:17

1. Solomon's investigation of human achievement 1:12-15

2. Solomon's evaluation of his investigation of human achievement 1:16-18

3. Solomon's investigation of pleasure 2:1-11

4. Solomon's evaluation of his investigation of pleasure 2:12-17

B. General observations 2:18-6:9

1. The outcome of labor 2:18-26

2. Labor and divine providence 3:1-4:3

3. The motivations of labor 4:4-16

4. The perishable fruits of labor 5:1-6:9

III. The limitations of wisdom 6:10-11:6

A. God's sovereign foreordination of all things 6:10-12

B. God's inscrutable plan chs. 7-8

1. Adversity and prosperity 7:1-14

2. Righteousness and wickedness 7:15-27

3. The value and limitations of wisdom ch. 8

C. Man's ignorance of the future 9:1-11:6

1. The future of the righteous on earth 9:1-10

2. The future of the wise on earth 9:11-10:11

3. The folly of criticism in view of the uncertain future 10:12-20

4. Wise behavior in view of the uncertain future 11:1-6

IV. The way of wisdom 11:7-12:14

A. Joyous and responsible living 11:7-12:7

1. Joyful living 11:7-10

2. Responsible living 12:1-7

B. The concluding summary 12:8-14

Constable: Ecclesiastes

Ecclesiastes

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Delitzsch, Franz. Bibilical Commentary on the Song of Songs and Ecclesiastes. Translated by M. G. Eason. Biblical Commentary on the Old Testament. Reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Dreese, John J. "The Theology of Qoheleth." The Bible Today 56 (November 1971):513-18.

Eaton, Michael A. Ecclesiastes. Tyndale Old Testament Commentaries series. Leicester, Eng., and Downers Grove, Ill.: InterVarsity Press, 1983.

Forman, Charles C. "Koheleth's Use of Genesis." Journal of Semitic Studies 5 (1960):256-63.

Fox, Michael V. "The Meaning of Hebel for Qoheleth." Journal of Biblical Literature 105:3 (September 1986):409-27.

_____. Qohelet and His Contradictions. Sheffield, Eng.: Almond Press, 1989.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Genung, John F. Words of Koheleth. New York: Houghton, Mifflin, 1904.

Ginsburg, Christian D. Song of Songs and Coheleth. Reprint ed., New York: KTAV Publishing House, 1970.

Glenn, Donald R. "Ecclesiastes." In The Bible Knowledge Commentary: Old Testament, pp. 975-1007. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Good, Edwin M. "The Unfilled Sea: Style and Meaning in Ecclesiastes 1:2-11." In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 59-73. Edited by John G. Gammie, Walter A. Brueggemann, W. Lee Humphryes, and James M. Ward. New York: Union Theological Seminary, 1978.

Gordis, Robert. Koheleth--The Man and His World. Schocken Paperbacks on Jewish Life and Religion series. 1951; 3rd ed., New York: Schocken Books, 1968.

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Haden, N. Karl. "Qoheleth and the Problem of Alienation." Christian Scholar's Review 17:1 (1987):52-66.

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_____. "Integrating Wisdom Theology into Old Testament Theology: Ecclesiastes 3:10-15." In A Tribute to Gleason Archer, pp. 197-209. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

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_____. "Qoheleth the Immoralist? (Qoh 7:16-17). In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 191-204. Edited by John G. Gammie, Walter A. Brueggemann, W. Lee Humphreys, and James M. Ward. New York: Union Theological Seminary, 1978.

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Copyright 2003 by Thomas L. Constable

Haydock: Ecclesiastes (Book Introduction)

ECCLESIASTES.

INTRODUCTION.

This Book is called Ecclesiastes, or the preacher, (in Hebrew, Coheleth ) because in it Solomon, as an excellent preacher, setteth forth the vanity of the things of this world, to withdraw the hearts and affections of men from such empty toys. (Challoner) --- Coheleth is a feminine noun, to indicate the elegance of the discourse. It is very difficult to discriminate the objections of free-thinkers from the real sentiments of the author. It is most generally supposed that Solomon wrote this after his repentance; but this is very uncertain. St. Jerome (in chap. xii. 12.) informs us that the collectors of the sacred books had some scruple about admitting this; and Luther speaks of it with great disrespect: (Coll. conviv.) but the Church has always maintained its authority. See Conc. v. Act. 4. Philast. 132. (Calmet) --- It refutes the false notions of worldlings, concerning felicity; and shews that it consists in the service of God and fruition. (Worthington)

Gill: Ecclesiastes (Book Introduction)

INTRODUCTION TO ECCLESIASTES

This book has been universally received into the canon of the Scriptures, by Jews and Christians. The former, indeed, had once some controversy ^a about it; and they thought to have hid it, or put it among the apocryphal books; because, at first sight, some things seemed contradictory to each other ^b, and to incline to heresy ^c, atheism, and epicurism, and to assert the eternity of the world ^d: but they better considered of it; and when they observed those passages were capable of a good sense, and that the whole agreed with the law of God, they changed their minds ^e. And so likewise it has been rejected by some heretical persons, of the Christian name, as Theodore and Mopsuest, and others; and by deists, and some deistically inclined. But it carries in it such internal evidences of a divine original, as cannot well be denied; it delivers out and inculcates such divine instructions, concerning the duties of men to God, and one another; concerning the contempt of the world, and the carnal pleasures of it; the fear and worship of God, and a future judgment; as none but the wisdom of God could suggest. There are various things in it which seem to be referred to by Christ and his apostles; at least there is an entire agreement between them: among the many things that might be observed, compare Ecc 11:5 with Joh 3:8; and Ecc 11:9 with 2Co 5:10; and Ecc 7:20 with 1Jo 1:8. As to the author of it, there are evident marks of its being written by Solomon; yet, by some Jewish writers, it is ascribed to Isaiah ^f, which seems exceeding strange; for though he was a great prophet, and an evangelical preacher, yet no king in Jerusalem; whatever may be said for his being of the house of David, and of the royal family, as some have thought: and, besides, there is no agreement in style between this book and the writings of Isaiah. Others of them ascribe it to Hezekiah and his men ^g: Hezekiah was indeed the son of David, and David in expressly called his father; and he was a prince of great character, both with respect to religion, and to wealth and grandeur; see 2Ch 29:2; which might induce them to such a conceit; though it seems to take its rise from Hezekiah's men being the copiers of some of Solomon's proverbs, Pro 25:1; but the proof from thence must be exceeding weak; that because they were the transcribers of some of his proverbs, therefore were the writers of this book; and especially King Hezekiah; for, whatever may be said of his character, it falls greatly short of Solomon's wisdom or riches; and such things are said, with for respect to both, in this book, as cannot agree with him: and, on the other hand, it does not appear that he was addicted to wine and women, and gave himself a loose to carnal pleasures, as the writer of this book had formerly done. Grotius thinks it was written by some persons in the times of Zerubbabel, and published under the name of Solomon, as a penitent; which is quite shocking, that an inspired writing should have a false title put to it, and be imposed upon the church of God under a wrong name: besides, the name of Solomon is never mentioned in it; though this, by the way, betrays a conviction that he is intended in the title of it: nor are many persons concerned in it; it appears throughout the whole to be the work of a single person, who often speaks as such in it. That Zerubbabel should be meant by the one shepherd, Ecc 12:11, is a mere fancy; it is better interpreted, as by many, of Jesus Christ: his chief argument for this conjecture is, because there are three or four Chaldee words in it, as he supposes; which yet does not appear, and are nowhere to be found but in Daniel, Ezra, and the Chaldee interpreter: and so there are in the book of Proverbs, Pro 31:2; but it does not follow, that because these words, or others, are but once used in Scripture, that they are not originally Hebrew; since the language was more extensive and better understood in Solomon's time than now, when we have only the copy of the Old Testament in which it is preserved. In short, what is said of the descent and dignity of the writer of this book, of his wisdom, wealth, riches, and grandeur, of his virtues and of his vices, agrees with none as with Solomon; to which may be added, that there is one passage in it, the same he used in his prayer at the dedication of the temple, Ecc 7:20; compared with 1Ki 8:46. As to the time in which it was written by him, it seems to have been in his old age, as the Jewish writers observe ^h; after his sin and fall, and recovery out of it, and when he was brought to true repentance for it: it was after he had made him great works, and built houses, his own house and the house of God, which were twenty years in building; it was after he had acquired not only vast riches and treasures, which must require time, but had gotten knowledge of all things in nature; and had seen all the works that are done under the sun, and had made trial of all pleasures that were to be enjoyed; see Ecc 1:1; it was after he had been ensnared by women, which he confesses and laments, Ecc 7:26; and his description of old age seems to be made, not merely upon the theory of it, but from a feeling experience of the evils and infirmities of it, Ecc 12:1. The general scope and design of it is to expose the vanity of all worldly enjoyments; to show that a man's happiness does not lie in natural wisdom and knowledge; nor in worldly wealth; nor in civil honour, power, and authority; nor in the mere externals of religion; but in the fear of God, and the worship of him. It encourages men to a free use of the good things of life in a moderate way, with thankfulness to God; to submit with cheerfulness to adverse dispensations of Providence; to fear God and honour the king; to be dutiful to civil magistrates, and kind to the poor; to expect a future state, and an awful judgment; with many other useful things.

Gill: Ecclesiastes 1 (Chapter Introduction)

INTRODUCTION TO ECCLESIASTES 1

After the title of the book, which describes the author of it, by his office, as a preacher; by his descent, as the son of David; and by his dignity, king in Jerusalem, Ecc 1:1; the principal doctrine insisted on in it is laid down, that the world, and all things in it, are most vain things, Ecc 1:2. Which is proved in general, by the unprofitableness of all labour to attain them, be they what they will, wisdom, knowledge, riches, honours, and pleasures, Ecc 1:3; by the short continuance of men on earth, though that abides, Ecc 1:4; by the constant revolution, going and returning, of the most useful creatures, the sun, winds, and water, Ecc 1:5; by the unfruitful and unsatisfactory labour all things are full of, Ecc 1:8; by the continual repetition of the same things, and the oblivion of them, Ecc 1:9; and by Solomon's own experience in one particular thing; his search after, and acquisition of, knowledge and wisdom, which he attained a large share of; and which he found attended with labour, difficulty, and little satisfaction; nay, was vanity and vexation of spirit; for, as his knowledge increased, so did his grief and sorrow, Ecc 1:12.