Text -- Ecclesiastes 12:8 (NET)

Concluding Refrain: Qoheleth Restates His Thesis

12:8 “Absolutely futile!” laments the Teacher, “All of these things are futile!”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Ecc 12:8

This sentence, wherewith he began this book, he here repeats in the end of it, as that which he had proved in all the foregoing discourse, and that which naturally followed from both the branches of the assertion laid down, Ecc 12:7.

JFB: Ecc 12:8-12

A summary of the first part.

JFB: Ecc 12:8-12

Resumption of the sentiment with which the book began (Ecc 1:2; 1Jo 2:17).

Clarke: Ecc 12:8

This affecting and minute description of old age and death is concluded by the author with the same exclamation by which he began this book: O vanity of vanities, saith Koheleth, all is vanity. Now that man, the masterpiece of God’ s creation, the delegated sovereign of this lower world, is turned to dust, what is there stable or worthy of contemplation besides? All - All is Vanity!

TSK: Ecc 12:8

Ecc 1:2, Ecc 1:14, Ecc 2:17, Ecc 4:4, Ecc 6:12, Ecc 8:8; Psa 62:9

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Ecc 12:8-14

This passage is properly regarded as the Epilogue of the whole book; a kind of apology for the obscurity of many of its sayings. The passage serves therefore to make the book more intelligible and more acceptable.

Here, as in the beginning of the book Ecc 1:1-2, the Preacher speaks of himself Ecc 12:8-10 in the third person. He first repeats Ecc 12:8 the mournful, perplexing theme with which his musings began Ecc 1:2; and then states the encouraging practical conclusion Ecc 12:13-14 to which they have led him. It has been pointed out that the Epilogue assumes the identity of the Preacher with the writer of the Book of Proverbs.

Ecc 12:11

literally, Words of wise men are as goads, and as nails driven in (by) masters of assemblies; they are given from one shepherd: "goads,"because they rouse the hearer and impel him to right actions; "nails"(perhaps tent-spikes), because they remain fixed in the memory: "masters of assemblies"are simply "teachers"or "preachers"(see Ecc 1:1 note), instructors of such assemblies as Wisdom addresses Pro 1:20.

One shepherd - i. e., God, who is the supreme Giver of wisdom Pro 2:6, and the chief Shepherd Jer 23:1-4. Compare 1Co 2:12-13.

Ecc 12:12

By these - i. e., "By the words of wise men."

Books - Rather, "Writings."Probably the proverbs current in the Preacher’ s age, including, though not especially indicating, his own.

The Preacher protests against the folly of protracted, unprofitable, meditation.

Ecc 12:13

literally, "The conclusion of the discourse"(or "word,"= words, Ecc 1:1), "the whole, let us hear."

The whole duty of man - Rather, the whole man. To revere God and to obey Him is the whole man, constitutes man’ s whole being; that only is conceded to Man; all other things, as this book teaches again and again, are dependent on a Higher Incomprehensible Being.

Ecc 12:14

Judgment with - Rather, judgment (which shall be held) upon etc.: i. e., an appointed judgment which shall take place in another world, as distinct from that retribution which frequently follows man’ s actions in the course of this world, and which is too imperfect (compare Ecc 2:15; Ecc 4:1; Ecc 7:15; Ecc 9:2, ...) to be described by these expressions. He that is fully convinced that there is no solid happiness to be found in this world, and that there is a world to come wherein God will adjudge people to happiness or misery respectively, as they have made their choice and acted here, must necessarily subscribe to the truth of Solomon’ s conclusion, that true religion is the only way to true happiness.

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Poole: Ecc 12:8

This sentence, wherewith he began this book, he here repeateth in the end of it partly as that which he had proved in all the foregoing discourse, and partly as that which naturally and necessarily followed from both the branches of the assertion now laid down, Ecc 12:7 .

Haydock: Ecc 12:8

Ecclesiastes. "The preacher." (Worthington) ---

He returns to his first proposition, and having pushed the objection of free-thinkers as far as possible, shews us what we ought to believe and practise. He establishes the distinction of soul and body, the advantage of instruction, (ver. 11.) without meddling with things too high, (ver. 12.) the obligation of fearing God, (ver. 13.) and future retribution, ver. 14. This is the sum of all sound morality. (Calmet)

Gill: Ecc 12:8

Vanity of vanities, saith the preacher,.... The wise man, or preacher, set out in the beginning of the book with this doctrine, or proposition, which he undertook to prove; and now having proved it by an induction of particulars, instanced in the wisdom, wealth, honours, pleasures, and profit of men, and shown the vanity of them, and that the happiness of men lies not in these things, but in the knowledge and fear of God; he repeats it, and most strongly asserts it, as an undoubted truth beyond all dispute and contradiction, that all things under the sun are not only vain, but vanity itself, extremely vain, vain in the superlative degree;

all is vanity; all things in the world are vain; all creatures are subject to vanity; man in every state, and in his best estate, is altogether vanity: this the wise man might with great confidence affirm, after he had shown that not only childhood and youth are vanity, but even old age; the infirmities, sorrows, and distresses of which he had just exposed, and observed that all issue in death, the last end of man, when his body returns to the earth, and his soul to God the giver of it.

Commentary -- Verse Notes / Footnotes

NET Notes: Ecc 12:8

¹ tn Heb “futility of futilities.” The phrase “absolutely futile” (הֲבֶל הֲבָלִים, havel havalim) is a superlative genitive construction (GKC 431 §133.i). See note on “futile” at 1:2.

² tn Elsewhere in the book, the author is identified with the anarthrous term קֹהֶלֶת (qohelet, Eccl 1:1, 2, 12; 7:27; 12:9, 10); however, in 12:8 it is used with the article, indicating that it is a professional title rather than a personal surname: הַקּוֹהֶלֶת (haqqohelet, “the Teacher”). Numerous English translations render קֹהֶלֶת as a professional title: “the Speaker” (NEB, Moffatt); “the Preacher” (KJV, RSV, YLT, MLB, ASV, NASB); “the Teacher” (NIV, NRSV); “the Leader of the Assembly” (NIV margin); “the Assembler” (NJPS margin). Others render it as a personal surname: “Koheleth” (JPS, NJPS) and “Qoheleth” (NAB, NRSV margin).

³ tn Heb “Everything.” The term is rendered “all of these things” for clarity. Although כֹּל (kol, “everything; all”) is often used in an absolute or comprehensive sense (BDB 481 s.v. כֹּל 1), it is frequently used as a synecdoche of the general for the specific, that is, its sense is limited contextually to the topic at hand (BDB 482 s.v. 2). This is particularly true of הַכֹּל (hakkol, BDB 482 s.v. 2.b) in which the article particularizes or limits the referent to the contextual or previously mentioned topic (e.g., Gen 16:12; 24:1; Exod 29:24; Lev 1:9, 13; 8:27; Deut 2:36; Josh 11:19 [see 2 Sam 19:31; 1 Kgs 14:26 = 2 Chr 12:9]; 21:43; 1 Sam 30:19; 2 Sam 17:3; 23:5; 24:23; 1 Kgs 6:18; 2 Kgs 24:16; Isa 29:11; 65:8; Jer 13:7, 10; Ezek 7:14; Pss 14:3; 49:18; 1 Chr 7:5; 28:19; 29:19; 2 Chr 28:6; 29:28; 31:5; 35:7; 36:17-18; Ezra 1:11; 2:42; 8:34-35; 10:17; Eccl 5:8). Thus, “all” does not always mean “all” absolutely or universally in comprehension. In several cases the context limits its reference to two classes of objects/issues being discussed, so הַכֹּל means “both” (e.g., 2:14; 3:19: 9:1, 2). Thus, הַכֹּל (“all; everything”) refers only to what Qoheleth characterizes as “futile” (הֶבֶל, hevel) in the context. This does not mean that everything is futile. For example, fearing God is not “futile” (2:26; 3:14-15; 11:9-10; 12:1, 9, 13-14). Only those objects/issues that are contextually placed under כֹּל are designated as “futile” (הֶבֶל).

⁴ tn The term הֶבֶל (hevel, “futile”) is repeated three times within the six words of this verse for emphasis. See footnote on “futile” at 1:2.

sn Absolutely futile!…All of these things are futile! This motto is the theme of the book. Its occurs at the beginning (1:2) and end of the book (12:8), forming an envelope structure (inclusio). Everything described in 1:2—12:8 is the supporting proof of the thesis of 1:2. With few exceptions (e.g., 2:24-26; 3:14-15; 11:9–12:1, 9), everything described in 1:2—12:8 is characterized as “futile” (הֶבֶל, hevel).

Commentary -- Verse Range Notes

TSK Synopsis: Ecc 12:1-14

1 The Creator is to be remembered in due time.

8 The preacher's care to edify.

13 The fear of God is the chief antidote of vanity.

MHCC: Ecc 12:8-14

Solomon repeats his text, VANITY OF VANITIES, ALL IS VANITY. These are the words of one that could speak by dear-bought experience of the vanity of the world, which can do nothing to ease men of the burden of sin. As he considered the worth of souls, he gave good heed to what he spake and wrote; words of truth will always be acceptable words. The truths of God are as goads to such as are dull and draw back, and nails to such as are wandering and draw aside; means to establish the heart, that we may never sit loose to our duty, nor be taken from it. The Shepherd of Israel is the Giver of inspired wisdom. Teachers and guides all receive their communications from him. The title is applied in Scripture to the Lord Jesus Christ, the Son of God. The prophets sought diligently, what, or what manner of time, the Spirit of Christ in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. To write many books was not suited to the shortness of human life, and would be weariness to the writer, and to the reader; and then was much more so to both than it is now. All things would be vanity and vexation, except they led to this conclusion, That to fear God, and keep his commandments, is the whole of man. The fear of God includes in it all the affections of the soul towards him, which are produced by the Holy Spirit. There may be terror where there is no love, nay, where there is hatred. But this is different from the gracious fear of God, as the feelings of an affectionate child. The fear of God, is often put for the whole of true religion in the heart, and includes its practical results in the life. Let us attend to the one thing needful, and now come to him as a merciful Saviour, who will soon come as an almighty Judge, when he will bring to light the things of darkness, and manifest the counsels of all hearts. Why does God record in his word, that ALL IS VANITY, but to keep us from deceiving ourselves to our ruin? He makes our duty to be our interest. May it be graven in all our hearts. Fear God, and keep his commandments, for this is all that concerns man.

Matthew Henry: Ecc 12:8-12

Solomon is here drawing towards a close, and is loth to part till he has gained his point, and prevailed with his hearers, with his readers, to seek for that satisfaction in God only and in their duty to him which they can never find in the creature.

I. He repeats his text (Ecc 12:8), 1. As that which he had fully demonstrated the truth of, and so made good his undertaking in this sermon, wherein he had kept closely to his text, and both his reasons and his application were to the purpose. 2. As that which he desired to inculcate both upon others and upon himself, to have it ready, and to make use of it upon all occasions. We see it daily proved; let it therefore be daily improved: Vanity of vanities, all is vanity.

II. He recommends what he had written upon this subject by divine direction and inspiration to our serious consideration. The words of this book are faithful, and well worthy our acceptance, for,

1. They are the words of one that was a convert, a penitent, that could speak by dear-bought experience of the vanity of the world and the folly of expecting great things from it. He was Coheleth , one gathered in from his wanderings and gathered home to that God from whom he had revolted. Vanity of vanities, saith the penitent. All true penitents are convinced of the vanity of the world, for they find it can do nothing to ease them of the burden of sin, which they complain of.

2. They are the words of one that was wise, wiser than any, endued with extraordinary measures of wisdom, famous for it among his neighbours, who all sought unto him to hear his wisdom, and therefore a competent judge of this matter, not only wise as a prince, but wise as a preacher - and preachers have need of wisdom to win souls.

3. He was one that made it his business to do good, and to use wisdom aright. Because he was himself wise, but knew he had not his wisdom for himself, any more than he had it from himself, he still taught the people that knowledge which he had found useful to himself, and hoped might be so to them too. It is the interest of princes to have their people well taught in religion, and no disparagement to them to teach them themselves the good knowledge of the Lord, but their duty to encourage those whose office it is to teach them and to speak comfortably to them, 2Ch 30:22. Let not the people, the common people, be despised, no, not by the wisest and greatest, as either unworthy or incapable of good knowledge: even those that are well taught have need to be still taught, that they may grow in knowledge.

4. He took a great deal of pains and care to do good, designing to teach the people knowledge. He did not put them off with any thing that came next to hand, because they were inferior people, and he a very wise man, but considering the worth of the souls he preached to and the weight of the subject he preached on, he gave good heed to what he read and heard from others, that, having stocked himself well, he might bring out of his treasury things new and old. He gave good heed to what he spoke and wrote himself, and was choice and exact in it; all he did was elaborate. (1.) He chose the most profitable way of preaching, by proverbs or short sentences, which would be more easily apprehended and remembered than long and laboured periods. (2.) He did not content himself with a few parables, or wise sayings, and repeat them again and again, but he furnished himself with many proverbs, a great variety of grave discourses, that he might have something to say on every occasion. (3.) He did not only give them such observations as were obvious and trite, but he sought out such as were surprising and uncommon; he dug into the mines of knowledge, and did not merely pick up what lay on the surface. (4.) He did not deliver his heads and observations at random, as they came to mind, but methodized them, and set them in order that they might appear in more strength and lustre.

5. He put what he had to say in such a dress as he thought would be most pleasing: He sought to find out acceptable words, words of delight (Ecc 12:10); he took care that good matter might not be spoiled by a bad style, and by the ungratefulness and incongruity of the expression. Ministers should study, not for the big words, nor the fine words, but acceptable words, such as are likely to please men for their good, to edification, 1Co 10:33. Those that would win souls must contrive how to win upon them with words fitly spoken.

6. That which he wrote for our instruction is of unquestionable certainty, and what we may rely upon: That which was written was upright and sincere, according to the real sentiments of the penman, even words of truth, the exact representation of the thing as it is. Those are sure not to miss their way who are guided by these words. What good will acceptable words do us if they be not upright and words of truth? Most are for smooth things, that flatter them, rather than right things, that direct them (Isa 30:10), but to those that understand themselves, and their own interest, words of truth will always be acceptable words.

7. That which he and other holy men wrote will be of great use and advantage to us, especially being inculcated upon us by the exposition of it, Ecc 12:11. Here observe, (1.) A double benefit accruing to us from divine truths if duly applied and improved; they are profitable for doctrine, for reproof, for correction, and instruction in righteousness. They are of use, [1.] To excite us to our duty. They are as goads to the ox that draws the plough, putting him forward when he is dull and quickening him, to amend his pace. The truths of God prick men to the heart (Act 2:37) and put them upon bethinking themselves, when they trifle and grow remiss, and exerting themselves with more vigour in their work. While our good affections are so apt as they are to grow flat and cool, we have need of these goads. [2.] To engage us to persevere in our duty. They are as nails to those that are wavering and inconstant, to fix them to that which is good. They are as goads to such as are dull and draw back, and nails to such as are desultory and draw aside, means to establish the heart and confirm good resolutions, that we may not sit loose to our duty, nor even be taken off from it, but that what good there is in us may be as a nail fastened in a sure place, Ezr 9:8. (2.) A double way of communicating divine truths, in order to those benefits: - [1.] By the scriptures, as the standing rule, the words of the wise, that is, of the prophets, who are called wise men, Mat 23:34. These we have in black and white, and may have recourse to them at any time, and make use of them as goads and as nails. By them we may teach ourselves; let them but come with pungency and power to the soul, let the impressions of them be deep and durable, and the will make us wise to salvation. [2.] By the ministry. To make the words of the wise more profitable to us, it is appointed that they should be impressed and fastened by the masters of assemblies. Solemn assemblies for religious worship are an ancient divine institution, intended for the honour of God and the edification of his church, and are not only serviceable, but necessary, to those ends. There must be masters of these assemblies, who are Christ's ministers, and as such are to preside in them, to be God's mouth to the people and theirs to God. Their business is to fasten the words of the wise, and drive them as nails to the head, in order to which the word of God is likewise as a hammer, Jer 23:29.

8. That which is written, and thus recommended to us, is of divine origin. Though it comes to us through various hands (many wise men, and many masters of assemblies ), yet it is given by one and the same shepherd, the great shepherd of Israel, that leads Joseph like a flock, Psa 80:1. God is that one Shepherd, whose good Spirit indited the scriptures, and assists the masters of the assemblies in opening and applying the scriptures. These words of the wise are the true sayings of God, on which we may rest our souls. From that one Shepherd all ministers must receive what they deliver, and speak according to the light of the written word.

9. The sacred inspired writings, if we will but make use of them, are sufficient to guide us in the way of true happiness, and we need not, in the pursuit of that, to fatigue ourselves with the search of other writings (Ecc 12:12): " And further, nothing now remains but to tell thee that that of making many books there is no end, "that is, (1.) Of writing many books. "If what I have written, serve not to convince thee of the vanity of the world, and the necessity of being religious, neither wouldst thou be convinced if I should write ever so much."If the end be not attained in the use of those books of scripture which God has blessed us with, neither should we obtain the end, if we had twice as many more; nay, if we had so many that the whole world could not contain them (Joh 21:25), and much study of them would but confound us, and would rather be a weariness to the flesh than any advantage to the soul. We have as much as God saw fit to give us, saw fit for us, and saw us fit for. Much less can it be expected that those who will not by these be admonished should be wrought upon by other writings. Let men write ever so many books for the conduct of human life, write till they have tired themselves with much study, they cannot give better instructions than those we have from the word of God. Or, (2.) Of buying many books, making ourselves master of them, and masters of what is in them, by much study; still the desire of learning would be unsatisfied. It will give a man indeed the best entertainment and the best accomplishment this world can afford him; but if we be not by these admonished of the vanity of the world, and human learning, among other things, and its insufficiency to make us happy without true piety, alas! there is no end of it, nor real benefit by it; it will weary the body, but never give the soul any true satisfaction. The great Mr. Selden subscribed to this when he owned that in all the books he had read he never found that on which he could rest his soul, but in the holy scripture, especially Tit 2:11, Tit 2:12. By these therefore let us be admonished.

Keil-Delitzsch: Ecc 12:8

"O vanity of vanities, saith Koheleth, all is vain."If we here look back to Ecc 12:7, that which is there said of the spirit can be no consolation. With right, Hofmann in his Schriftbeweis , I 490, says: "That it is the personal spirit of a man which returns to God; and that it returns to God without losing its consciousness, is an idea foreign to this proverb."Also, Psychol . p. 410, it is willingly conceded that the author wished here to express, first, only the fact, in itself comfortless, that the component parts of the human body return whence they came. But the comfortless averse of the proverb is yet not without a consoling reverse. For what the author, Ecc 3:21, represents as an unsettled possibility, that the spirit of a dying man does not downwards like that of a beast, but upwards, he here affirms as an actual truth.

(Note: In the Rig-Veda that which is immortal in man is called manas ; the later language calls it âtman ; vid ., Muir in the Asiatic Journal , 1865, p. 305.)

From this, that he thus finally decides the question as an advantage to a man above a beast, it follows of necessity that the return of the spirit to God cannot be thought of as a resumption of the spirit into the essence of God (resorption or emanation), as the cessation of his independent existence, although, as also at Job 34:14; Psa 104:29, the nearest object of the expression is directed to the ruin of the soul-corporeal life of man which directly follows the return of the spirit to God. The same conclusion arises from this, that the idea of the return of the spirit to God, in which the author at last finds rest, cannot yet stand in a subordinate place with reference to the idea of Hades, above which it raises itself; with the latter the spirit remains indestructible, although it has sunk into a silent, inactive life. And in the third place, that conclusion flows from the fact that the author is forced by the present contradiction between human experience and the righteousness of God to the postulate of a judgment finally settling these contradictions, Ecc 3:17; Ecc 11:9, cf. Ecc 12:14, whence it immediately follows that the continued existence of the spirit is thought of as a well-known truth ( Psychol . p. 127). The Targ. translates, not against the spirit of the book: "the spirit will return to stand in judgment before God, who gave it to thee."In this connection of thoughts Koheleth says more than what Lucretius says (ii. 998 ss.):

Cedit item retro, de terra quod fuit ante,

In terras, et quod missum est ex aetheris oris

Id rursum caeli rellatum templa receptant .

A comforting thought lies in the words נתנהּ אשׁר . The gifts of God are on His side ἀμεταμέλητα (Rom 11:29). When He receives back that which was given, He receives it back to restore it again in another manner. Such thoughts connect themselves with the reference to God the Giv. Meanwhile the author next aims at showing the vanity of man, viz., of man as living here. Body and spirit are separated, and depart each in its own direction. Not only the world and the labours by which man is encompassed are "vain,"and not only is that which man has and does and experiences "vain,"but also man himself as such is vain, and thus - this is the facit - all is הבל , "vain."

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 12:8-14

B. The Concluding Summary 12:8-14

In conclusion Solomon repeated his original thesis (v. 8; cf. 1:2) and his counsel in view of life's realities (vv. 13-14). In between these statements he set forth his source of authority for writing what we have in Ecclesiastes (vv. 9-12).

12:8 All human work (1:12-6:9) and wisdom (6:10-11:6) are ultimately futile (i.e., lacking ability to produce anything of ultimate worth in this life).

12:9-12 The phrase "these collections" (v. 11) refers to other collections of wise sayings (e.g., Job and Proverbs). Ultimately all wisdom comes from God. "Goads" (v. 11) are prodding sticks, and people who master this wisdom literature are similar to "well-driven nails" in that they are stable and secure.

"Beyond this" (v. 12) evidently refers to beyond the wisdom literature that God has revealed, in view of verse 11. Solomon warned his disciple that looking elsewhere in other books for divine wisdom would only wear him out. This verse does not say that all study is tiring, though that is true. It means that study of books other than what God has revealed to learn wisdom is an endless, wearisome occupation. This is not to say we should avoid reading books other than the Bible. Nonetheless the main place to look when you want to find true wisdom is in God's Word.

12:13-14 Solomon's concluding statement reiterated what he said earlier (2:24-26; 7:15-18; 11:9-10; 12:1) and elsewhere (Prov. 1:7; cf. Job 28:28). Trust and obedience are what everyone owes God in view of future judgment.

"Though a future judgment after death is indeed the solution to the enigma Solomon had observed in the unequal distribution of justice in human history (cf. 7:15; 8:14), no evidence suggests that Solomon believed in [i.e., was aware of] such a judgment. Life after death was as enigmatic to him (cf. 11:8) as the unequal distribution of justice. His emphasis was on this life (under the sun') and its opportunities for service (cf. 9:10; 12:1-7) and enjoyment (cf. 2:24-26; 3:12, 22; 5:18-20; 8:15; 9:7-9; 11:7-10); he thought life after death offered no such opportunities (cf. 9:5-6, 10). Therefore he did not comment on any differences after death between the righteous and the wicked, the wise and the fools, man and beast."⁸²

With the greater light of revelation that we enjoy it is even more incumbent on us to follow Solomon's counsel. We should be content to leave the enigmas of life in God's hands. We should also follow Solomon's wise counsel to enjoy life as God enables us to do so and to serve God acceptably while we can.

"What is the profit' of living? What does a man get for all his work? He gets the living God! And his whole profit consists of fearing Him and obeying His Word."⁸³

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 12 (Chapter Introduction)

Overview

Ecc 12:1, The Creator is to be remembered in due time; Ecc 12:8, The preacher’s care to edify; Ecc 12:13, The fear of God is the chief antidote of vanity.

Poole: Ecclesiastes 12 (Chapter Introduction)

CHAPTER 12

Early piety recommended before old age come on and death be near: old age described, and death, Ecc 12:1-7 . The conclusion: all is vanity, Ecc 12:8 . The preacher’ s end in this book, Ecc 12:9-12 . The sum of all learning, experience, and happiness is to fear God, and keep his commandments, because God will bring all to judgment, Ecc 12:13,14 .

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 12 (Chapter Introduction)

(Ecc 12:1-7) A description of the infirmities of age.

(Ecc 12:8-14) All is vanity: also a warning of the judgment to come.

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 12 (Chapter Introduction)

The wise and penitent preacher is here closing his sermon; and he closes it, not only lie a good orator, but like a good preacher, with that which was likely to make the best impressions and which he wished might be powerful and lasting upon his hearers. Here is, I. An exhortation to young people to begin betimes to be religious and not to put it off to old age (Ecc 12:1), enforced with arguments taken from the calamities of old age (Ecc 12:1-5). and the great change that death will make upon us (Ecc 12:6, Ecc 12:7). II. A repetition of the great truth he had undertaken to prove in this discourse, the vanity of the world (Ecc 12:8). III. A confirmation and recommendation of what he had written in this and his other books, as worthy to be duly weighed and concluded, with a charge to all to be truly religious, in consideration of the judgment to come (Ecc 12:13, Ecc 12:14).

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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von Rad, Gerhard. Wisdom in Israel. New York: Abingdon, 1972.

White, Graham. "Luther on Ecclesiastes and the limits of human ability." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 29:2 (1987):180-94.

Whybray, R. N. "Ecclesiastes 1.5-7 and the Wonders of Nature." Journal for the Study of the Old Testament 41(June 1988):105-12.

_____. "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.

Wright, Addison G. "The Riddle of the Sphinx: The Structure of the Book of Qoheleth." Catholic Biblical Quarterly 30 (1968):313-34.

Wright, J. Stafford. "Ecclesiastes." In Psalms-Song of Songs. Vol. 5 of The Expositor's Bible Commentary. Edited by Frank E. Gaebelein. Grand Rapids: Zondervan Publishing House, 1991.

_____. "The Interpretation of Ecclesiastes." In Classical Essays in Old Testament Interpretation, pp. 133-50. Edited by Walter C. Kaiser Jr. Grand Rapids: Baker Book House, 1972.

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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 12 (Chapter Introduction)

INTRODUCTION TO ECCLESIASTES 12

This chapter begins with advice to young men, which is continued from the preceding; and particularly to remember their Creator in the days of their youth; enforced from the consideration of the troubles and inconveniences of old age, Ecc 12:1; which, in an allegorical way, is beautifully described, Ecc 12:2; and from the certainty of death, when it would be too late, Ecc 12:7. And then the wise man returns to his first proposition, and which he kept in view all along, that all is vanity in youth or old age, Ecc 12:8; and recommends the reading of this book, from the diligence, pains and labour, he used in composing it; from the sententious matter in it; from the agreeable, acceptable, and well chosen words, in which he had expressed it; and from the wisdom, uprightness, truth, efficacy, and authority of the doctrines of it, Ecc 12:9; and from its preference to other books, which were wearisome both to author and reader, Ecc 12:12. And it is concluded with the scope and design, the sum and substance of the whole of it, reducible to these two heads; the fear of God, and obedience to him, Ecc 12:13; and which are urged from the consideration of a future judgment, into which all things shall be brought, Ecc 12:14.