Text -- Ecclesiastes 11:7-8 (NET)

Life Should Be Enjoyed Because Death is Inevitable

11:7 Light is sweet, and it is pleasant for a person to see the sun. 11:8 So, if a man lives many years, let him rejoice in them all, but let him remember that the days of darkness will be many– all that is about to come is obscure.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Ecc 11:7

It cannot be denied that life is in itself desirable.

Wesley: Ecc 11:8

Enjoy all the comforts, and escape all the embitterments of human life, all his days.

Wesley: Ecc 11:8

Of death, or of the state of the dead.

Wesley: Ecc 11:8

Far more than the days of this short life.

Wesley: Ecc 11:8

All things which befall any man belonging only to this life, are but vain, because they are short and transitory.

JFB: Ecc 11:7

Of life (Ecc 7:11; Psa 49:19). Life is enjoyable, especially to the godly.

JFB: Ecc 11:8

But while man thankfully enjoys life, "let him remember" it will not last for ever. The "many days of darkness," that is, the unseen world (Job 10:21-22; Psa 88:12), also days of "evil" in this world (Ecc 11:2), are coming; therefore sow the good seed while life and good days last, which are not too long for accomplishing life's duties.

JFB: Ecc 11:8

That is, All that followeth in the evil and dark days is vain, as far as work for God is concerned (Ecc 9:10).

Clarke: Ecc 11:7

Truly the light is sweet - Life is dear to every man as the light of the sun is to the eye. A man would give all that he has for his life, and it is particularly dear to him when he is in ease and affluence: but let each remember that,

Clarke: Ecc 11:8

If a man live many years - And even have prosperity through the whole; yet the days of darkness - times of affliction, weakness, and perhaps old age, will be many. If he die not a violent death, which no man can wish, he will die a lingering death; and this is ordinarily attended with many pains, and many sorrows; therefore let him prepare to meet his God; and to carry this thought through life, that all must terminate in death. The writer of Ecclesiasticus, 7:36, has a good saying, similar to this: "Whatsoever thou takest in hand, remember thy End; and thou shalt never do amiss;" ουκ ἁμαρτησεις, thou wilt not sin.

TSK: Ecc 11:7

the light : Job 33:28, Job 33:30; Psa 56:13; Pro 15:30, Pro 29:13

a pleasant : Ecc 7:11; Psa 84:11; Mat 5:45

TSK: Ecc 11:8

if a man, Ecc 6:6, Ecc 8:12

rejoice : Ecc 3:12, Ecc 3:13, Ecc 5:18-20, Ecc 8:15

yet : Ecc 7:14, Ecc 12:1-5; Deu 32:29; Job 10:22, Job 14:10, Job 15:23, Job 18:18; Jer 13:16; Joe 2:2; Mat 22:13; Joh 12:35; Jud 1:18

All that : Ecc 2:1-11, Ecc 2:15, Ecc 2:17, Ecc 2:19, Ecc 2:21-23, Ecc 2:26, Ecc 4:8, Ecc 4:16, Ecc 5:15, Ecc 5:16, Ecc 6:11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Ecc 11:7-10

The preceding exhortation to a life of labor in the sight of God is now addressed especially to the active and the young; and is enforced by another consideration, namely, the transitory character of all that sustains youth.

Ecc 11:7

The light ... the sun - Gifts of God which cheer man’ s toil, but which he almost ceases to appreciate in his old age.

Ecc 11:8

Days of darkness - The time of old age, and perhaps any time of sorrow or misfortune. Compare Ecc 12:2.

All that cometh - i. e., "The future,"which must not be reckoned on by the active man, as if his present state of healthy energy were to continue.

Ecc 11:9

Rejoice ... cheer ... walk - The imperative mood is used to encourage one who possesses certain gifts from God to remember that they come from God and are to be used in accordance with His will.

In the ways ... - The words are probably used in an innocent sense Ecc 2:10; Pro 16:9.

Judgment - This includes a judgment beyond the grave; though the writer’ s view of it was dim and indefinite if compared with Christian’ s.

Ecc 11:10

The sense appears to be, "Let the timely recollection of God’ s judgment, and of the fleeting character of youth, so influence your conduct that you will refrain from acts which entail future remorse and pain."

Poole: Ecc 11:7

It cannot be denied that this present life (which is called light , Job 3:20 33:30 Psa 56:13 , and which is expressed synecdochically, by seeing the sun, Ecc 6:5 7:11 ) is in itself a great blessing, and very desirable; but it is not perpetual nor satisfactory; which is here implied and expressed hi the next verse.

Poole: Ecc 11:8

Live many years which is a privilege granted but to few persons comparatively.

And rejoice in them all and suppose he enjoy all the comforts, and escape all the embitterments, of human life, all his days; which also is a great rarity.

Let him remember it is his duty and interest seriously to consider, the days of darkness; of death, or of the state of the dead, which is oft expressed by darkness, as Job 10:21 Psa 88:12 , &c., and here is opposed to the foregoing light .

They shall be many i.e. far more than the days of this short life, especially if to the time of lying in the grave be added that greater and utter darkness which is reserved for impenitent sinners, and which is everlasting, Mat 22:13 25:30 2Pe 2:17 Jud 1:13 . And this is added for the caution of mankind, that they may not rejoice excessively in, nor content themselves with, the happiness of the present life, but may seek for something more durable, and more satisfactory.

All that cometh all things which befall any man belonging only to this life, whether they be comfortable or vexatious, they are but vain and inconsiderable, because they are short and transitory.

Haydock: Ecc 11:8

And the. Hebrew, "for they are many. What comes to pass is vanity." (Montanus) ---

Nothing can more effectually repress the love of this world, Ecclesiasticus vii. 40. After Solomon has presented the objections of the wicked, he comes to this conclusion.

Gill: Ecc 11:7

Truly the light is sweet,.... Here begins a new subject, as most think; and some here begin the twelfth and last chapter, and not improperly. This is true of natural light, which is exceeding pleasant, useful, and beneficial; by which men discern objects, behold the things of nature with pleasure, walk in the way without stumbling, and do the work and business of life: and also of civil light or prosperity; for, as afflictions are expressed by darkness, and adversity by night; so the comforts and good things of life by light and day, which are very desirable and delectable: and here "life" itself may be meant, for light is sometimes put for life, which is the light of the living; and what sweeter and more desirable than that, especially a life attended with prosperity and peace? see Job 33:28. The Targum and Jarchi interpret it of the light of the law; and which is indeed a light, and so is the whole word of God, Pro 6:23, 2Pe 1:19; but may be better applied unto the Gospel, which is a great and glorious light, Isa 9:2; and a means of enlightening dark minds; not only of showing men their sinfulness, as the law does; but the insufficiency of their righteousness, of all their own goodness and good works to justify; it reveals Christ, and the glories of his person; it sets him forth evidently, as crucified and slain, for the worst of sinners; it makes manifest his fulness, ability, and willingness, as a Saviour; righteousness, peace, pardon, and salvation by him; it makes known things not to be discerned by the light of nature, even things wonderful and marvellous, as well as what is the way a man should walk in: and this light is sweet and pleasant, not to a blind and carnal man, who despises it, and reckons it foolishness, but to those who are enlightened by the Spirit of God; and to these it is very delightful, even to all their senses; it is sweet to their taste, a joyful sound to their ears, and beautiful to their sight are the feet of them that bring its good tidings. The light of grace, which appears in first conversion, and comes from God suddenly, which at first is small, but increases, is exceeding pleasant, strikes the soul with delight and wonder; it is marvellous light, 1Pe 2:9; and so is the light of joy and gladness to believers, when it arises to them after a time of darkness, or the light of God's countenance, Psa 4:6; and such will be the light of the latter day glory, and more especially the light of the heavenly state;

and a pleasant thing it is for the eyes to behold the sun; the natural sun, shining at noon day, which is a luminous and glorious body, communicating light and heat to all the world: which is so glorious and so pleasant to behold, that Anaxagoras, the philosopher, being asked what he was born for, answered,

"to see the heavens, the sun, and the moon ^t;''

and Eudoxus, another philosopher, said,

"he could be content to perish, could he get so near to the sun as to learn the nature of it ^u.''

To "see the sun", in the language of this book, is to live in this world, and to enjoy the light of the sun, and the comforts of life; see Ecc 7:11; and now a life, attended with outward prosperity and inward peace, that is spent in doing and enjoying good, is a very desirable and delightful one; though such a man should not think of living always, but of death, and the days of darkness, as in Ecc 11:8. This may he applied to Christ, the sun of righteousness, Psa 84:11; the fountain of all spiritual light and heat; the brightness of his Father's glory; and who is superior to angels and men; and is to be beheld by faith, and in his own light, as the sun is; and whom to look upon with an eye of faith is exceeding pleasant and delightful, and fills with joy unspeakable and full of glory, 1Pe 1:8.

Gill: Ecc 11:8

But if a man live many years,.... Enjoying light and life, and beholding the sun with much delight and pleasure. The days of men on earth, or under the sun, are but few at most; but some live many days, in comparison of others; they come to a good old age, as Abraham did; and to their graves like a shock of corn fully ripe; and arrive to, or beyond, the common term of human life;

and rejoice in them all; in and throughout the many years he lives, even all his days; that is, is blessed with a plentiful portion of the good things of life, and enjoys them in a free and comfortable manner, with moderation and thankfulness; partakes of the good of his labour, and rejoices in his works, in the fruit and effects of them, through the blessing of divine Providence; not only is blessed with many days, but those days good ones, days of prosperity: such a man is in a happy case; and especially if he is possessed of spiritual joy, of joy in the Holy Ghost; if he rejoices in Christ, and in what he is to him, and has done for him; and having professed him, and submitted to his ordinances, goes on his way, rejoicing. Some render it, "let him rejoice in them all" ^w; a good man has reason to rejoice always, throughout the whole course of his life; because of the goodness of divine Providence to him; because of the blessings of grace bestowed on him; and because of his good hope of eternal glory and happiness. The Targum is,

"in all these it becomes him to rejoice, and to study in the law of the Lord;''

yet let him remember the days of darkness, for they shall be many; or, "they may be" ^x; meaning either, that though persons may live long, and enjoy much health and prosperity; yet, in the midst of all, they should consider, that it is possible that days of adversity and distress may come upon them, and continue; and therefore should not please themselves, as Job did, that they shall die in their nest in the height their prosperity, since they know not what days of evil may come, and how long they will last; or, however, they should remember the night of death, that is hastening, the land of darkness, and the shadow of death, they are going to; the dark grave, they will soon be laid in, where they will remain many days; many more than those in which they have lived, enjoying the light of the sun, even till the heavens shall be no more; though these days will not be infinite, they will have an end, and there will be a resurrection from the dead: and particularly if a man is a wicked man, that has lived a long and prosperous life, he should not only remember the above things; but also that outer darkness, that blackness of darkness reserved for him, the darkness of eternal death, which will be his portion for evermore. The Targum is,

"he shall remember the days of the darkness of death, and shall not sin; for many are the days that he shall lie dead in the house of the grave.''

All that cometh is vanity; Aben Ezra interprets this of every man that comes into the world, as in Ecc 1:2; whether high or low, rich or poor, in prosperity or adversity; man, at his best estate, is vanity: let a man therefore be in what circumstances he will, he should not take up his rest here; all that comes to him, everything that befalls him, is vanity. The wise man keeps in view the main thing he proposed, to prove that is vanity, all in this life; for what is to come hereafter, in a future state of happiness, cannot come under this name and character.

Commentary -- Verse Notes / Footnotes

NET Notes: Ecc 11:7

¹ tn The term “light” (הָאוֹר, ha’or) is used figuratively (metonymy of association) in reference to “life” (e.g., Job 3:20; 33:30; Ps 56:14). By contrast, death is described as “darkness” (e.g., Eccl 11:8; 12:6-7).

² tn The Hebrew term מָתוֹק (matoq, “sweet”) is often used elsewhere in reference to honey. The point is that life is sweet and should be savored like honey.

³ tn Heb “to the eyes.” The term “eyes” is a synecdoche of part (i.e., eyes) for the whole person. Used with the idiom “to see the sun” (i.e., to be alive), Qoheleth is simply saying that the experience of a life is a pleasant thing that should be savored.

⁴ tn The idiom “to see the sun” (both רָאָה הָשָּׁמֶשׁ, ra’ah hashamesh, and חָזָה הַשָּׁמֶשׁ, khazah hashamesh) is an idiom meaning “to be alive” (e.g., Ps 58:9; Eccl 6:5; 7:11; 11:7); cf. BDB 1039 s.v. שֶׁמֶשׁ 4.b. The opposite idiom, “the sun is darkened,” refers to the onset of old age and death (Eccl 12:2).

NET Notes: Ecc 11:8

¹ tn The phrase “the days of darkness” refers to the onset of old age (Eccl 12:1-5) and the inevitable experience of death (Eccl 11:7-8; 12:6-7). Elsewhere, “darkness” is a figure of speech (metonymy of association) for death (Job 10:21-22; 17:13; 18:18).

² tn The term הֶבֶל (hevel) here means “obscure,” that is, unknown. This sense is derived from the literal concept of breath, vapor or wind that cannot be seen; thus, the idea of “obscure; dark; difficult to understand; enigmatic” (see HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הֶבֶל). It is used in this sense in reference to enigmas in life (6:2; 8:10, 14) and the future which is obscure (11:8).

Geneva Bible: Ecc 11:8

But if a man shall live many years, [and] rejoice in them all; yet let him remember the days of ^{( g )} darkness; for they shall be many. All that cometh [is] vanity.

^{( g )} That is, of affliction and trouble.

Commentary -- Verse Range Notes

TSK Synopsis: Ecc 11:1-10

1 Directions for charity.

7 Death in life,

9 and the day ofjudgment in the days of youth, are to be thought on.

MHCC: Ecc 11:7-10

Life is sweet to bad men, because they have their portion in this life; it is sweet to good men, because it is the time of preparation for a better; it is sweet to all. Here is a caution to think of death, even when life is most sweet. Solomon makes an effecting address to young persons. They would desire opportunity to pursue every pleasure. Then follow your desires, but be assured that God will call you into judgment. How many give loose to every appetite, and rush into every vicious pleasure! But God registers every one of their sinful thoughts and desires, their idle words and wicked words. If they would avoid remorse and terror, if they would have hope and comfort on a dying bed, if they would escape misery here and hereafter, let them remember the vanity of youthful pleasures. That Solomon means to condemn the pleasures of sin is evident. His object is to draw the young to purer and more lasting joys. This is not the language of one grudging youthful pleasures, because he can no longer partake of them; but of one who has, by a miracle of mercy, been brought back in safety. He would persuade the young from trying a course whence so few return. If the young would live a life of true happiness, if they would secure happiness hereafter, let them remember their Creator in the days of their youth.

Matthew Henry: Ecc 11:7-10

Here is an admonition both to old people and to young people, to think of dying, and get ready for it. Having by many excellent precepts taught us how to live well, the preacher comes now, towards the close of his discourse, to teach us how to die well and to put us in mind of our latter end.

I. He applies himself to the aged, writes to them as fathers, to awaken them to think of death, Ecc 11:7, Ecc 11:8. Here is, 1. A rational concession of the sweetness of life, which old people find by experience: Truly the light is sweet; the light of the sun is so; it is a pleasant thing for the eyes to behold it. Light was the first thing made in the formation of the great world, as the eye is one of the first in the formation of the body, the little world. It is pleasant to see the light; the heathen were so charmed with the pleasure of it that they worshipped the sun. It is pleasant by it to see other things, the many agreeable prospects this world gives us. The light of life is so. Light is put for life, Job 3:20, Job 3:23. It cannot be denied that life is sweet. It is sweet to bad men because they have their portion in this life; it is sweet to good men because they have this life as the time of their preparation for a better life; it is sweet to all men; nature says it is so, and there is no disputing against it; nor can death be desired for its own sake, but dreaded, unless as a period to present evils or a passage to future good. Life is sweet, and therefore we have need to double a guard upon ourselves, lest we love it too well. 2. A caution to think of death, even in the midst of life, and of life when it is most sweet and we are most apt to forget death: If a man live many years, yet let him remember the days of darkness are coming. Here is, (1.) A summer's day supposed to be enjoyed - that life may continue long, even many years, and that, by the goodness of God, it may be made comfortable and a man may rejoice in them all. There are those that live many years in this world, escape many dangers, receive many mercies, and therefore are secure that they shall want no good, and that no evil shall befal them, that the pitcher which has come so often from the well safe and sound shall never come home broken. But who are those that live many years and rejoice in them all? Alas! none; we have but hours of joy for months of sorrow. However, some rejoice in their years, their many years, more than others; if these two things meet, a prosperous state and a cheerful spirit, these two indeed may do much towards enabling a man to rejoice in them all, and yet the most prosperous state has its alloys and the most cheerful spirit has its damps; jovial sinners have their melancholy qualms, and cheerful saints have their gracious sorrows; so that it is but a supposition, not a case in fact, that a man should live many years and rejoice in them all. But, (2.) Here is a winter's night proposed to be expected after this summer's day: Yet let this hearty old man remember the days of darkness, for they shall be many. Note, [1.] There are days of darkness coming, the days of our lying in the grave; there the body will lie in the dark; there the eyes see not, the sun shines not. The darkness of death is opposed to the light of life; the grave is a land of darkness, Job 10:21. [2.] Those days of darkness will be many; the days of our lying under ground will be more than the days of our living above ground. They are many, but they are not infinite; many as they are, they will be numbered and finished when the heavens are no more, Job 14:12. As the longest day will have its night, so the longest night will have its morning. [3.] It is good for us often to remember those days of darkness, that we may not be lifted up with pride, nor lulled asleep in carnal security, nor even transported into indecencies by vain mirth. [4.] Notwithstanding the long continuance of life, and the many comforts of it, yet we must remember the days of darkness, because those will certainly come, and they will come with much the less terror if we have thought of them before.

II. He applies himself to the young, and writes to them as children, to awaken them to think of death (Ecc 11:9, Ecc 11:10); here we have,

1. An ironical concession to the vanities and pleasures of youth: Rejoice, O young man! in thy youth. Some make this to be the counsel which the atheist and the epicure give to the young man, the poisonous suggestions against which Solomon, in the close of the verse, prescribes a powerful antidote. But it is more emphatic if we take it, as it is commonly understood, by way of irony, like that of Elijah to the priests of Baal ( Cry aloud, for he is a god ), or of Micaiah to Ahab ( Go to Ramoth-Gilead, and prosper ), or of Christ to his disciples, Sleep on now. " Rejoice, O young man! in thy youth, live a merry life, follow thy sports, and take thy pleasures; let thy heart cheer thee in the days of thy youth, cheer thee with its fancies and foolish hopes; entertain thyself with thy pleasing dreams; walk in the ways of thy heart; do whatever thou hast a mind to do, and stick at nothing that may gratify the sensual appetite. Quic - quid libet, licet - Make thy will thy law. Walk in the ways of thy heart, and let thy heart walk after thy eyes, a rambling heart after a roving eye; what is pleasing in thy own eyes do it, whether it be pleasing in the eyes of God or no."Solomon speaks thus ironically to the young man to intimate, (1.) That this is that which he would do, and which he would fain have leave to do, in which he places his happiness and on which he sets his heart. (2.) That he wishes all about him would give him this counsel, would prophesy to him such smooth things as these, and cannot brook any advice to the contrary, but reckons those his enemies that bid him be sober and serious. (3.) To expose his folly, and the great absurdity of a voluptuous vicious course of life. The very description of it, if men would see things entirely, and judge of them impartially, is enough to show how contrary to reason those act that live such a life. The very opening of the cause is enough to determine it, without any argument. (4.) To show that if men give themselves to such a course of life as this it is just with God to give them up to it, to abandon them to their own heart's lusts, that they may walk in their own counsels, Hos 4:7.

2. A powerful check given to these vanities and pleasures: " Know thou that for all these things God shall bring thee into judgment, and duly consider that, and then live such a luxurious life if thou canst, if thou darest."This is a kolastērion - a corrective to the foregoing concession, and plucks in the reins he had laid on the neck of the young man's lust. " Know then, for a certainty, that, if thou dost take such a liberty as this, it will be thy everlasting ruin; thou hast to do with a God who will not let it go unpunished."Note, (1.) There is a judgment to come. (2.) We must every one of us be brought into judgment, however we may now put far from us that evil day. (3.) We shall be reckoned with for all our carnal mirth and sensual pleasures in that day. (4.) It is good for all, but especially for young people, to know and consider this, that they may not, by the indulgence of their youthful lusts, treasure up unto themselves wrath against that day of wrath, the wrath of the Lamb.

3. A word of caution and exhortation inferred from all this, Ecc 11:10. Let young people look to themselves and manage well both their souls and their bodies, their heart and their flesh. (1.) Let them take care that their minds be not lifted up with pride, nor disturbed with anger, or any sinful passion: Remove sorrow, or anger, from thy heart; the word signifies any disorder or perturbation of the mind. Young people are apt to be impatient of check and control, to vex and fret at any thing that is humbling and mortifying to them, and their proud hearts rise against every thing that crosses and contradicts them. They are so set upon that which is pleasing to sense that they cannot bear any thing that is displeasing, but it goes with sorrow to their heart. Their pride often disquiets them, and makes them uneasy. "Put that away, and the love of the world, and lay thy expectations low from the creature, and then disappointments will not be occasions of sorrow and anger to thee."Some by sorrow here understand that carnal mirth described Ecc 11:9, the end of which will be bitterness and sorrow. Let them keep at a distance from every thing which will be sorrow in the reflection. (2.) Let them take care that their bodies be not defiled by intemperance, uncleanness, or any fleshly lusts: " Put away evil from the flesh, and let not the members of thy body be instruments of unrighteousness. The evil of sin will be the evil of punishment, and that which thou art fond of, as good for the flesh, because it gratifies the appetites of it, will prove evil, and hurtful to it, and therefore put it far from thee, the further the better."

III. The preacher, to enforce his admonition both to old and young, urges, as an effectual argument, that which is the great argument of his discourse, the vanity of all present things, their uncertainty and insufficiency. 1. He reminds old people of this (Ecc 11:8): All that comes is vanity; yea, though a man live many years and rejoice in them all, All that has come already, and all that is yet to come, how much soever men promise themselves from the concluding scenes, it is all vanity. What will be will do no more to make men happy than what has been. All that come into the world are vanity; they are altogether so, at their best estate. 2. He reminds young people of this: Childhood and youth are vanity. The dispositions and actions of childhood and youth have in them a great deal of impertinence and iniquity, sinful vanity, which young people have need to watch against and get cured. The pleasures and advantages of childhood and youth have in them no certainty, satisfaction, nor continuance. They are passing away; these flowers will soon wither, and these blossoms fall; let them therefore be knit into good fruit, which will continue and abound to a good account.

Keil-Delitzsch: Ecc 11:7-8

"And sweet is the light, and pleasant it is for the eyes to see the sun; for if a man live through many years, he ought to rejoice in them all, and remember the days of darkness; that there will be many of them. All that cometh is vain."Dale translates the copula vav introducing Ecc 11:7 by "yes,"and Bullock by "truly,"both thus giving to it a false colouring. "Light,"Zöckler remarks, stands here for "life."But it means only what the word denotes, viz., the light of life in this world (Ps. 56:14; Job 33:30), to which the sun, as the source of it, is related, as מאור is to אור . Cf. Eurip. Hippol ., ὧ λαμπρὸς αἰθὴρ κ . τ . λ , and Iphigen. in Aulis , 1218-19, μὴ μ ̓ ἀπολέσης κ . τ . λ : "Destroy not my youth; to see the light is sweet,"etc. The ל in לע has the short vowel Pattach , here and at 1Sa 16:7, after the Masora.

(Note: Cf. on the contrary, at Gen 3:6 and Pro 10:26, where it has the Kametz ; cf. also Michlol 53 b .)

The ki beginning Ecc 11:8 is translated by Knobel, Hitz., Ewald, and others by " ja "(yes); by Heiligstedt, as if a negative preceded by immo ; but as the vav of Ecc 11:7 is copulative "and,"so here the ki is causal "for."If it had been said: man must enjoy himself as long as he lives, for the light is sweet, etc., then the joy would have its reason in the opportunity given for it. Instead of this, the occasion given for joy has its reason in this, that a man ought to rejoice, viz., according to God's arrangement and ordinance: the light is sweet, and it is pleasant for the eyes to see the sun; for it ought thus to be, that a man, however long he may live, should continue to enjoy his fair life, especially in view of the night which awaits him. Ki im are not here, as at Ecc 3:12; Ecc 8:15, where a negative precedes, to be taken together; but ki assigns the reason, and im begins a hypothetical protasis, as at Exo 8:17, and frequently. Im , with the conclusion following, presents something impossible, as e.g. , Psa 50:12, si esurirem , or also the extreme of that which is possible as actual, e.g. , Isa 7:18, si peccata vestra sint instar coccini . In the latter case, the clause with the concessive particle may be changed into a sentence with a concessive conjunctive, as at Isa 10:22 : "for though thy people, O Israel, be as numerous as the sand of the sea;"and here: "though a man may live ever so many years."The second ki after ויז is the explicat. quod , as at Ecc 2:24; Ecc 4:4; Ecc 8:17, etc.: he must remember the days of darkness, that there shall be many of them, and, at all events, not fewer than the many years available for the happy enjoyment of life. In this connection kol -shebba' denotes all that will come after this life. If Hitz. remarks that the sentence: "All that is future is vanity,"is a false thought, this may now also be said of his own sentence extracted from the words: "All that is, is transitory."For all that is done, in time may pass away; but it is not actually transitory ( הבל ). But the sentence also respects not all that is future, but all that comes after this life, which must appear as vain (hěvel ) to him for whom, as for Koheleth, the future is not less veiled in the dark night of Hades, as it was for Horace, i. 4. 16 s.:

"Jam te premet nox fabulaeque

Manes Et domus exilis Plutonia."

Also, for Koheleth as for Horace, iv. 7. 16, man at last becomes pulvis et umbra , and that which thus awaits him is hevel. Tyler is right, that "the shadowy and unsubstantial condition of the dead and the darkness of Sheol"is thus referred to. הבּא signifies not that which is nascens , but futurum , e.g. , Sanhedrin 27 a , "from the present ולהבא and for the future"(for which, elsewhere, the expression לעתיד לבא is used). The Venet. construes falsely: All (the days) in which vanity will overtake (him); and Luther, referring בא as the 3rd pers. to the past, follows the misleading of Jerome. Rightly the lxx and Theod.: πᾶν τὸ ἐρξηόμενον .

Constable: Ecc 6:10--11:7

III. THE LIMITATIONS OF WISDOM 6:10--11:6

Clues in the text indicate the value and purpose of 6:10-11:6. The phrases "does not know" and "cannot discover" occur frequently (6:12; 7:14, 24, 28; 8:17; 19:1, 12; 10:14; 11:2, 6). Also the recurrence of "it is good" (7:18) and "is better than" (7:2, 5; 9:16, 18) helps us realize that in this section Solomon gave much practical advice on how to live. He did not let us forget that our understanding of God's ways in the present (7:13; cf. 8:17) and in the future (9:1; 10:14; 11:2) is partial. The conclusion is that we should fear God (7:18; 8:12; 12:13) and seek to please Him (7:26; cf. 2:26).

Constable: Ecc 9:1--11:7

C. Man's Ignorance of the Future 9:1-11:6

The emphasis in this section (9:1-11:6) is on what man does not know because God has not revealed many things. Solomon also emphasized, however, that the remaining mystery in this subject (8:16-17) must not diminish human joy (9:1-9) or prevent us from working with all our might (9:10-11:6).⁶⁵ The subsections that follow begin "no one knows" or the equivalent (9:1, 12; 11:2; cf. 9:5; 10:14, 15; 11:5 twice, 6).

"Before the positive emphasis of the final three chapters can emerge, we have to make sure that we shall be building on nothing short of hard reality. In case we should be cherishing some comforting illusions, chapter 9 confronts us with the little that we know, then with the vast extent of what we cannot handle: in particular, with death, the ups and downs of fortune, and the erratic favours of the crowd."⁶⁶

Constable: Ecc 11:7--Sos 1:1

IV. THE WAY OF WISDOM 11:7--12:14

In 1:12-6:9, Solomon demonstrated that all work is ultimately futile for two reasons. It does not yield anything really permanent under the sun. Moreover we can never be sure we will enjoy the fruits of our labor before we die. In 6:10-11:6 he pointed out that we can never be sure which of our efforts will succeed because we do not know God's plans or what the future holds. In 11:7-12:14 he emphasized how to live acceptably before God in view of these realities.

"The Teacher has discussed how we should act in view of the uncertainties of life. We must recognize the certainties but must plan in such a way as not to be thrown off balance when the unexpected happens. Now the Teacher goes on to speak of the certainty of growing up and growing old."⁷⁴

Constable: Ecc 11:7--12:8

A. Joyous and Responsible Living 11:7-12:7

Solomon had already advocated the enjoyment of life and responsible living in several of the preceding sections (2:24-26; 3:12-13, 22; 5:18-19; 8:15; 9:7-10). Now he stressed these points.

Constable: Ecc 11:7-10

1. Joyful living 11:7-10

11:7-8 The first reason we should enjoy life now is that we cannot do so after we die. As Christians we realize that life beyond the grave will be much better for believers than life on this earth. Solomon would not have disputed this had he known what we do as a result of revelation given after his lifetime. For Solomon the future after death was unclear, enigmatic, and therefore meaningless (Heb. hebel, "futility" in v. 8) in this sense (cf. 8:10, 14). Solomon's advice to enjoy life is still good since our earthly experience is indeed short, and we will never return this way again. Even though the future is bright for the believer, the relative futility of our work and the uncertainty of our future on the earth still make joyful living now wise.

11:9-10 The second reason to enjoy life is that youth is fleeting.⁷⁵ Solomon balanced his counsel to the youth to follow his or her impulses and desires with a reminder that God will judge us all eventually. Solomon probably thought of God's judgments before death (cf. 2:24-26; 7:17).

"To older people it may seem to be too risky to advise a young person to walk in the ways of his heart and the sight of his eyes. Yet the advice is coupled with a reminder of responsibility before God. This is not to take away with one hand what is given with the other because a sense of responsibility belongs to youth just as vitality does."⁷⁶

In all his writings Solomon never advocated sinful self-indulgence, only the enjoyment of life's legitimate pleasures and good gifts.

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 11 (Chapter Introduction)

Overview

Ecc 11:1, Directions for charity; Ecc 11:7, Death in life, Ecc 11:9, and the day ofjudgment in the days of youth, are to be thought on.

Poole: Ecclesiastes 11 (Chapter Introduction)

CHAPTER 11

Liberality to the poor commanded. We know not what we may come to: God giveth rain plentifully; and our time of doing good is short: not too much regarding difficulties: the providence of God is full of mysterious events; which must quicken us to duty and diligence, Ecc 11:1-6 . Life sweet; but the days of death shall be many, Ecc 11:7,8 . Young men are exhorted in the midst of their delights to think of the day of judgment, Ecc 11:9,10 .

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 11 (Chapter Introduction)

(Ecc 11:1-6) Exhortation to liberality.

(Ecc 11:7-10) An admonition to prepare for death, and to young persons to be religious.

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 11 (Chapter Introduction)

In this chapter we have, I. A pressing exhortation to works of charity and bounty to the poor, as the best cure of the vanity which our worldly riches are subject to and the only way of making them turn to a substantial good account (Ecc 11:1-6). II. A serious admonition to prepare for death and judgment, and to begin betimes, even in the days of our youth, to do so (Ecc 11:7-10).

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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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.

Gray, George Buchanan. The Forms of Hebrew Poetry. Library of Biblical Studies series. 1915; reprint ed. New York: KTAV Publishing House, 1972.

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 11 (Chapter Introduction)

INTRODUCTION TO ECCLESIASTES 11

This chapter begins with an exhortation to liberality to the poor, enforced by several reasons and arguments, and the objections to it removed; and the whole illustrated by various similes, Ecc 11:1; and then it is observed, that a life attended with outward prosperity and inward peace, and spent in doing good, is very delightful, and very desirable it is to have it continued; yet it should be remembered this will not be always, that many days of darkness in the grave will come; and after all the whole of a man's life is vanity, as is often inculcated, Ecc 11:7; and the chapter is closed with an ironic address to young men, designed to show them the folly and danger of sinful courses, to reform them from them, and to put them in mind of a future judgment, Ecc 11:9.