Text -- Ecclesiastes 2:1-3 (NET)

Futility of Self-Indulgent Pleasure

2:1 I thought to myself, “Come now, I will try self-indulgent pleasure to see if it is worthwhile.” But I found that it also is 2:2 I said of partying, “It is folly,” and of self-indulgent pleasure, “It accomplishes nothing!” 2:3 I thought deeply about the effects of indulging myself with wine (all the while my mind was guiding me with wisdom) and the effects of behaving foolishly, so that I might discover what is profitable for people to do on earth during the few days of their lives.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Ecc 2:1

Being disappointed of my hopes from knowledge, I resolved to try another course.

Wesley: Ecc 2:1

O my soul! I will try whether I cannot make thee happy, by the enjoyment of sensual delights.

Wesley: Ecc 2:1

Is vain, and unable to make men happy.

Wesley: Ecc 2:2

This is an act of madness, more fit for fools who know nothing, than for wise men in this sinful, and dangerous, and deplorable state of mankind.

Wesley: Ecc 2:2

What good doth it? Or how can it make men happy? I challenge all the Epicures in the world to give me a solid answer.

Wesley: Ecc 2:3

To gratify myself with delicious meats and drinks.

Wesley: Ecc 2:3

Yet resolving to use my wisdom, that I might try whether I could not arrive at satisfaction, by mixing wine and wisdom together.

Wesley: Ecc 2:3

To pursue sensual pleasures, which was my folly.

Wesley: Ecc 2:3

'Till I might find out the true way to contentment and satisfaction, during this mortal life.

JFB: Ecc 2:1

(Ecc. 2:1-26)

JFB: Ecc 2:1

(Luk 12:19).

JFB: Ecc 2:1

My heart, I will test whether thou canst find that solid good in pleasure which was not in "worldly wisdom." But this also proves to be "vanity" (Isa 50:11).

JFB: Ecc 2:2

Including prosperity, and joy in general (Job 8:21).

JFB: Ecc 2:2

That is, when made the chief good; it is harmless in its proper place.

JFB: Ecc 2:2

Of what avail is it in giving solid good? (Ecc 7:6; Pro 14:13).

JFB: Ecc 2:3-11

Illustration more at large of Ecc 2:1-2.

JFB: Ecc 2:3-11

I resolved, after search into many plans.

JFB: Ecc 2:3-11

Literally, "to draw my flesh," or "body to wine" (including all banquetings). Image from a captive drawn after a chariot in triumph (Rom 6:16, Rom 6:19; 1Co 12:2); or, one "allured" (2Pe 2:18-19).

JFB: Ecc 2:3-11

Literally, "and my heart (still) was behaving, or guiding itself," with wisdom [GESENIUS]. MAURER translates: "was weary of (worldly) wisdom." But the end of Ecc 2:9 confirms English Version.

JFB: Ecc 2:3-11

Namely, pleasures of the flesh, termed "mad," Ecc 2:2.

JFB: Ecc 2:3-11

(See Margin and Ecc 6:12; Job 15:20).

Clarke: Ecc 2:1

I will prove thee with mirth - This is well expressed by the author so often referred to. Having tried speculative knowledge in vain, passion and appetite whisper: -

"From the rugged thorny roa

Of wisdom, which so ill repays thy toil

Turn back, and enter pleasure’ s flowery paths

Go, take thy fill of joy, to passion giv

The reins; nor let one serious thought restrai

What youth and affluence prompt."

Clarke: Ecc 2:2

I said of laughter, It is mad - Literally "To laughter I said, O mad one! and to mirth, What is this one doing?

Solomon does not speak here of a sober enjoyment of the things of this world, but of intemperate pleasure, whose two attendants, laughter and mirth are introduced by a beautiful prosopopoeia as two persons; and the contemptuous manner wherewith he treats them has something remarkably striking. He tells the former to her face that she is mad; but as to the latter, he thinks her so much beneath his notice, that he only points at her, and instantly turns his back.

Clarke: Ecc 2:3

To give myself unto wine, (yet acquainting [ נהג noheg , "guiding"] mine heart with wisdom) - I did not run into extremes, as when I gave up myself to mirth and pleasure. There, I threw off all restraint; here, I took the middle course, to see whether a moderate enjoyment of the things of the world might not produce that happiness which I supposed man was created to enjoy here below.

TSK: Ecc 2:1

said : Ecc 2:15, Ecc 1:16, Ecc 1:17, Ecc 3:17, Ecc 3:18; Psa 10:6, Psa 14:1, Psa 27:8, Psa 30:6, Psa 30:7; Luk 12:19

Go to : Gen 11:3, Gen 11:4, Gen 11:7; 2Ki 5:5; Isa 5:5; Jam 4:13, Jam 5:1

I will : Ecc 8:15, Ecc 11:9; Isa 50:5, Isa 50:11; Luk 16:19, Luk 16:23; Jam 5:5; Tit 3:3; Rev 18:7, Rev 18:8

TSK: Ecc 2:2

I said : Solomon is not speaking here of sober enjoyment of the things of the world, but of intemperate pleasure, whose two attendants, laughter and mirth, are introduced by a beautiful prosopopoeia, as two persons, whom he treats with the utmost contempt.

It is : Ecc 7:2-6; Pro 14:13; Isa 22:12, Isa 22:13; Amo 6:3-6; 1Pe 4:2-4

TSK: Ecc 2:3

sought : Ecc 1:17; 1Sa 25:36

give myself unto wine : Heb. draw my flesh with wine

yet : Pro 20:1, Pro 31:4, Pro 31:5; Eph 5:18

and to lay : Ecc 7:18; Pro 20:1, Pro 23:29-35; Mat 6:24; 2Co 6:15-17

till : Ecc 6:12, Ecc 12:13

all : Heb. the number of, Gen 47:9; Job 14:14; Psa 90:9-12

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Ecc 2:1

Solomon’ s trial of God’ s second gift, namely, riches, and the enjoyment which riches supply; this brought him to the sane result (compare Ecc 1:12).

Comparing Solomon’ s action with Luk 12:16-21, it must be remembered that Solomon’ s object was the acquisition of wisdom, not self-indulgence, and that he did not fail to look forward to the certainty of death overtaking him.

Barnes: Ecc 2:3

I sought ... - Rather, I resolved (literally "I turned in my heart") to draw my flesh with wine (see the margin), my heart guiding me with wisdom. In the course of his attempt to answer the question of Ecc 1:3, while his heart was directing him (as a charioteer directs his horses or a shepherd his sheep) with wisdom, and while he was following that guidance, he determined to draw with him his flesh by wine, thus making his flesh, which he speaks of as distinct from himself (compare Rom 7:25), a confederate and subsidiary in his attempt.

Poole: Ecc 2:1

I said in mine heart being disappointed of my hopes from knowledge, I resolved in my own mind to try another course.

I will prove thee O my soul, I will try whether I cannot make thee happy, with mirth; by allowing to myself the free enjoyment of the present and sensible delights of human life.

Enjoy pleasure take thy fill of pleasure, and expect satisfaction thence.

Is vanity is vain, and unable to make men happy, because sensible pleasures are mean and unsuitable to the noble and heaven-born soul of man, and if excessively used, apter to cloy and glut men than to satisfy them, and are frequently mixed with, and most commonly end in, bitterness, as being the great instruments and occasions of sin, and of all its fatal consequences.

Poole: Ecc 2:2

I said of laughter of excessive mirth, which discovers itself by immoderate laughter, and other outward gestures.

It is mad this is an act and sign of madness, more fit for fools, who know nothing, than for wise men, at least in this sin fill, and dangerous, and deplorable state of mankind, which calls for seriousness and sorrow from all considerate persons, in which case it is like the laughter of one in a frenzy; and none but a fool or madman can take satisfaction in such light and frothy pleasures, or expect happiness from them.

What doeth it? What good doeth it? or how can it make men happy? I challenge all the epicures in the world to give me a solid and satisfactory answer.

Poole: Ecc 2:3

To give myself unto wine to relax and gratify my flesh with delicious meats and drinks, synecdochically expressed by wine here, as also Pro 9:2 Son 2:4 , &c., as necessary food is by bread, Amo 7:12 , compared with Amo 8:2 .

Yet acquainting my heart with wisdom yet resolving to use my wisdom; either,

1. To set bounds to my pleasures. Or rather,

2. That I might try whether I could not arrive at satisfaction, by mixing wine and wisdom together, by using wine to sweeten and allay the toils of wisdom, and wisdom to prevent that destruction which many bring upon themselves by intemperate pleasures whilst they seek for satisfaction, that so I might have the comfort without the danger and mischief of pleasures.

To lay hold on folly to pursue and addict myself to carnal pleasures, which was my folly.

Till I might see & c.; till by trying several methods I might find out the true way to contentment and satisfaction, during this mortal life.

Haydock: Ecc 2:1

Delights. He speaks in the name of libertines, (St. Gregory, Dial. iv. 4.) or after his conversion. (Calmet) ---

The worldling might object that since wisdom affords not content, it is best to try pleasure. But this meets not with the approbation of the wise, as all terrestrial joy is short, and can yield no more than a passing consolation. (Worthington)

Haydock: Ecc 2:2

Why. Hebrew, "What doth that?" Septuagint, "Why dost thou so?" Immoderate laughter is a sign of folly, Ecclesiasticus xxi. 23. (Calmet) ---

"Even spiritual joy is a temptation." (St. Jerome)

Haydock: Ecc 2:3

Wine, and to lead a temperate life. (Calmet) ---

Protestants, "to give myself unto wine, (yet acquainting mine heart with wisdom) and to lay hold on folly," &c. (Haydock) ---

I wished to indulge myself in pleasure, yet so as not to lose the reputation of wisdom, chap. v. 9. (Haydock)

Gill: Ecc 2:1

I said in mine heart,.... He communed with his heart, he thought and reasoned within himself, and came to this resolution in his own mind; that since he could not find happiness in natural wisdom and knowledge, he would seek for it elsewhere, even in pleasure; in which, he observed, some men placed their happiness; or, however, sought for it there: or, "I said to my heart", as the Syriac version;

Go to now; or, "go, I pray thee" ^u listen to what I am about to say, and pursue the track I shall now point out to thee;

I will prove thee with mirth; with those things which will cause mirth, joy, and pleasure; and try whether any happiness can be enjoyed this way, since it could not be had in wisdom and knowledge. Jarchi and Aben Ezra render it, "I will mingle", wine with water, or with spices; or, "I will pour out", wine in plenty to drink of, "with joy", and to promote mirth: but the Targum, Septuagint, Syriac, and Arabic versions, interpret it as we do, and which sense Aben Ezra makes mention of;

therefore enjoy pleasure; which man is naturally a lover of; he was so in his state of innocency, and this was the bait that was laid for him, and by which he was drawn into sin; and now he loves, lives in, and serves sinful pleasures; which are rather imaginary than real, and last but for a season, and end in bitterness: but such sordid lusts and pleasures are not here meant; Solomon was too wise and good a man to give into these, as the "summum bonum"; or ever to think there could be any happiness in them, or even to make a trial of them for that purpose: not criminal pleasures, or an impure, sottish, and epicurean life, are here intended; but manly, rational, and lawful pleasures, for no other are mentioned in the detail of particulars following; and, in the pursuit of the whole, he was guided and governed by his wisdom, and that remained in him, Ecc 2:3. It may be rendered, "therefore see good" ^w; look upon all the good, pleasant, and delectable things of life; and enjoy them in such a manner as, if possible, happiness may be attained in them;

and, behold, this also is vanity; it will be found, by making the experiment, that there is no solid and substantial happiness in it, as it was by himself.

Gill: Ecc 2:2

I said of laughter, it is mad,.... The risible faculty in man is given him for some usefulness; and when used in a moderate way, and kept within due bounds, is of service to him, and conduces to the health of his body, and the pleasure of his mind; but when used on every trivial occasion, and at every foolish thing that is said or done, and indulged to excess, it is mere madness, and makes a man look more like a madman and a fool than a wise man; it lasts but for a while, and the end of it is heaviness, Ecc 7:6. Or, "I said to laughter, thou art mad" ^x; and therefore will have nothing to do with thee in the excessive and criminal way, but shun thee, as one would do a mad man: this therefore is not to be reckoned into the pleasure he bid his soul go to and enjoy;

and of mirth, what doth it? what good does do? of what profit and advantage is it to man? If the question is concerning innocent mirth, the answer may be given out of Pro 15:13; but if of carnal sinful mirth, there is no good arises from that to the body or mind; or any kind of happiness to be enjoyed that way, and therefore no trial is to be made of it. What the wise man proposed to make trial of, and did, follows in the next verses.

Gill: Ecc 2:3

I sought in mine heart to give myself unto wine,.... Not in an immoderate way, so as to intoxicate himself with it, in which there can be no pleasure, nor any show of happiness; but in a moderate, yet liberal way, so as to be innocently cheerful and pleasant, and hereby try what good and happiness were to be possessed in this way. By "wine" is meant, not that only, but everything eatable and drinkable that is good; it signifies what is called good living, good eating and drinking: Solomon always lived well; was brought up as a prince, and, when he came to the throne, lived like a king; but being increased in riches, and willing to make trial of the good that was in all the creatures of God, to see if any happiness was in them; determines to keep a better table still, and resolved to have everything to eat or drink that could be had, cost what it will; of Solomon's daily provision for his household, see 1Ki 4:22; the Midrash interprets it, of the wine of the law. It may be rendered, "I sought in mine heart to draw out my flesh with wine", or "my body" ^y; to extend it, and make it fat and plump; which might be reduced to skin and bones, to a mere skeleton, through severe studies after wisdom and knowledge. The Targum is,

"I sought in my heart to draw my flesh into the house of the feast of wine;''

as if there was a reluctance in him to such a conduct; and that he as it were put a force upon himself, in order to make the experiment;

(yet acquainting mine heart with wisdom); or, "yet my heart led me in wisdom" ^z: he was guided and governed by wisdom in this research of happiness; he was upon his guard, that he did not go into any sinful extravagancies, or criminal excesses in eating and drinking;

and to lay hold on folly; that he might better know what folly was, and what was the folly of the sons of men to place their happiness in such things; or rather, he studiously sought to lay hold on folly, to restrain it, and himself from it, that it might not have the ascendant over him; so that he would not be able to form a right judgment whether there is any real happiness in this sort of pleasure, or not, he is, speaking of; for the epicure, the voluptuous person, is no judge of it;

till I might see what was that good for the sons of men, which they should do under the heaven all the days of their life; where the "summum bonum", or chief happiness of man lies; and which he should endeavour to seek after and pursue, that he might enjoy it throughout the whole of his life, while in this world: and that he might still more fully know it, if possible, he did the following things.

Commentary -- Verse Notes / Footnotes

NET Notes: Ecc 2:1

¹ tn Heb “I said, I, in my heart” (אָמַרְתִּי אֲנִי בְּלִבִּי, ’amarti ’ani bÿlibbi). The term “heart” (לֵב, lev) is a synecdoche of part (“heart”) for the whole (the whole person), and thus means “I said to myself” (see E. W. Bullinger, Figures of Speech, 648).

² tn The Hebrew verb לְכָה (lÿkhah, “Come!”) is a weakened imperative, used merely as an introductory word, e.g., Gen 19:32; 31:44; Judg 19:11; 1 Sam 9:9-10; 11:14; 2 Kgs 3:7; Ps 66:5; Song 7:12; Isa 1:18; 2:3; Mic 4:2 (HALOT 246 s.v. הָלַךְ 2; BDB 234 s.v. הָלַךְ I.5.f.2). Whenever לְכָה introduces an exhortation, it functions as an invitation to the audience to adopt a course of action that will be beneficial to the addressee or mutually beneficial to both the speaker and the addressee. Here, Qoheleth personifies his “heart” (לִבִּי, libbi) and addresses himself. The examination of self-indulgent pleasure is designed to be beneficial to Qoheleth.

³ tn Or “test.” The cohortative אֲנַסְּכָה (’anassÿkhah) emphasizes the resolve of the speaker. The term נָסַה (nasah, “to test”) means “to conduct a test,” that is, to conduct an experiment (Judg 6:39; Eccl 2:1; 7:23; Dan 1:12, 14; see HALOT 702 s.v. נסה 3; BDB 650 s.v. נָסָה 1). The verb נָסַה is often used as a synonym with בָּחַן (bakhan, “to examine”; BDB 103 s.v. בָּחַן and 650 s.v. נָסָה 1) and לָדַעַת (lada’at, “to ascertain”; Deut 8:2).

⁴ tn Heb “I will test you with pleasure.” The term שִׂמְחַה (simkhah, “pleasure”) has a two-fold range of meanings: (1) it can refer to the legitimate enjoyment of life that Qoheleth affirms is good (5:17; 8:15; 9:7; 11:8, 9) and that God gives to those who please him (2:26; 5:19); or (2) it can refer to foolish pleasure, self-indulgent, frivolous merrymaking (2:1, 2; 7:4). The parallelism in 2:2 between שִׂמְחַה and שְׂחוֹק (sÿkhoq, “laughter, frivolous merrymaking”), which always appears in the context of banqueting, drinking, and merrymaking, suggests that the pejorative sense is in view in this context.

sn The statement I will try self-indulgent pleasure is a figurative expression known as metonymy of association. As 2:1-3 makes clear, it is not so much Qoheleth who is put to the test with pleasure, but rather that pleasure is put to the test by Qoheleth.

⁵ tn Heb “See what is good!” The volitive sequence of the cohortative (אֲנַסְּכָה, ’anassÿkhah, “I will test you”) followed by vav + imperative (וּרְאֵה, urÿ’eh, “and see!”) denotes purpose/result: “I will test you…in order to see….” The verb רָאָה (ra’ah, “to see”) has a broad range of meanings (e.g., in the Qal stem 16 categories are listed in HALOT 1157–1160 s.v.). In this context it means “to discover; to perceive; to discern; to understand” (HALOT 1159 s.v. ראה 13; BDB 907 s.v. רָאָה 5).

⁶ sn The phrase “to see what is good” (רָאָה, ra’ah, “to see” + טוֹב, tov, “good”) is repeated twice in 2:1-3. This is the key phrase in this section of Ecclesiastes. Qoheleth sought to discover (רָאָה) whether merry-making offered any value (טוֹב) to mankind.

⁷ tn The particle וְהִנֵּה (vÿhinneh, literally “Behold!”) occurs after verbs of perception to introduce what was seen, understood or discovered (HALOT 252 s.v. הִנֵּה 8). It is used to make the narrative graphic and vivid, enabling the reader to enter into the surprise of the speaker (BDB 244 s.v. הִנֵּה c). This is an example of the heterosis of the deictic particle (“Behold!”) for a verb of perception (“I found”). See E. W. Bullinger, Figures of Speech, 510-34.

⁸ tn This use of הֶבֶל (hevel) denotes “futile, worthless, fruitless, pointless” (HALOT 237 s.v. I הֶבֶל 2; BDB 210–11 s.v. I הֶבֶל 2). It is a synonym to מְהוֹלָל (mÿholal, “folly”) in 2:2a and an antonym to טוֹב (tov, “worthwhile, beneficial”) in 2:1b and 2:3c.

NET Notes: Ecc 2:2

¹ tn Heb “laughter.” The term שְׂחוֹק (sÿkhoq, “laughter”) has a fourfold range of meanings: (1) “joyful laughter” (Ps 126:2; Prov 14:13; Job 8:21); (2) “frivolous laughter, merrymaking” (Eccl 2:2; 7:3, 6); (3) “pleasure, sport” (Prov 10:23; Eccl 10:19); and (4) “derision, mockery, laughingstock” (Jer 20:7; 48:26, 27, 39; Job 12:4; Lam 3:14). See HALOT 1315 s.v שְׂחוֹק; BDB 966 s.v. שְׂחֹק. In Ecclesiastes, שְׂחוֹק is always used in contexts of self-indulgent banqueting, drinking, frivolous partying and merrymaking (Eccl 2:2; 7:3, 6; 10:19). It is distinct from “healthy” joy and laughter (Ps 126:2; Job 8:21). The connotation of “frivolous merrymaking” fits this context best.

² tn The term שִׂמְחָה (simkhah, “pleasure”) has a two-fold range of meanings in Ecclesiastes: (1) it can refer to the enjoyment of life that Qoheleth affirms is good (5:17; 8:15; 9:7; 11:8, 9) and that God gives to those who are pleasing to him (2:26; 5:19); and (2) it can refer to foolish pleasure, that is, frivolous merrymaking (2:1, 2; 7:4). The parallelism between שִׂמְחָה and שְׂחוֹק (sÿkhoq, “laughter, frivolous merrymaking”) in 2:2 suggests that the pejorative sense is in view here.

³ tn Heb “What does it accomplish?” The rhetorical question “What does it accomplish?” expects a negative answer: “It accomplishes nothing!” (see E. W. Bullinger, Figures of Speech, 949–51). See, e.g., Gen 1:19; 18:14, 17; Deut 7:17; 1 Sam 2:25; Job 40:2; Pss 56:7[8]; 90:11; 94:16; 106:2; Eccl 3:21.

NET Notes: Ecc 2:3

¹ tn Heb “In my heart I explored.” The verb תּוּר (tur, “to seek out, to spy out, to explore”) is used in the OT to describe: (1) the physical activity of “spying out” or “exploring” geographical locations (Num 13:2, 16, 17, 21, 25, 32; 14:6, 7, 34, 36, 38; Job 39:8) and (2) the mental activity of “exploring” or “examining” a course of action or the effects of an action (Eccl 1:13; 2:3; 7:25; 9:1). See BDB 1064 s.v. תּוּר 2; HALOT 1708 s.v. תּוּר. It was used as a synonym with דָרָשׁ (darash, “to study”) in 1:13: “I devoted myself to study (לִדְרוֹשׁ, lidrosh) and to explore (לָתוּר, latur).”

sn As the repetition of the term לֵב (lev, “heart” or “mind”) indicates (2:1, 3), this experiment appears to have been only an intellectual exercise or a cognitive reflection: “I said to myself (Heb “in my heart [or “mind”],” 2:1); “I explored with my mind (Heb “heart,” 2:3a); and “my mind (Heb “heart”) guiding me with wisdom” (2:3b). Qoheleth himself did not indulge in drunkenness; but he contemplated the value of self-indulgence in his mind.

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

³ tn Or “I sought to cheer my flesh with wine.” The term לִמְשׁוֹךְ (limshokh, Qal infinitive construct from מָשַׁךְ, mashakh, “to draw, pull”) functions in a complementary sense with the preceding verb תּוּר (tur “to examine”): Heb “I sought to draw out my flesh with wine” or “I [mentally] explored [the effects] of drawing out my flesh with wine.” The verb מָשַׁךְ means “to draw, to drag along, to lead” (BDB 604 s.v. מָשַׁךְ) or “to draw out; to stretch out [to full length]; to drag; to pull; to seize; to carry off; to pull; to go” (HALOT 645–46 s.v. משׁך). BDB suggests that this use be nuanced “to draw, to attract, to gratify” the flesh, that is, “to cheer” (BDB 604 s.v. מָשַׁךְ 7). While this meaning is not attested elsewhere in the OT, it is found in Mishnaic Hebrew: “to attract” (Qal), e.g., “it is different with heresy, because it attracts [i.e., persuades, offers inducements]” (b. Avodah Zarah 27b) and “to be attracted, carried away, seduced,” e.g., “he was drawn after them, he indulged in the luxuries of the palace” (b. Shabbat 147b). See Jastrow 853-54 s.v. מְשַׂךְ. Here it denotes “to stretch; to draw out [to full length],” that is, “to revive; to restore” the body (HALOT 646 s.v. משׁד [sic] 3). The statement is a metonymy of cause (i.e., indulging the flesh with wine) for effect (i.e., the effects of self-indulgence).

⁴ tn Heb “my flesh.” The term בְּשָׂרִי (bÿsari, “my flesh”) may function as a synecdoche of part (i.e., flesh) for the whole (i.e., whole person). See E. W. Bullinger, Figures of Speech, 642. One could translate, “I sought to cheer myself.”

⁵ tn The phrase “all the while” does not appear in the Hebrew text, but is supplied in the translation for clarity.

⁶ tn The word “me” does not appear in the Hebrew text, but is supplied in the translation for clarity.

⁷ tn Heb “and my heart was leading along in wisdom.” The vav + noun, וְלִבִּי (vÿlibbi) introduces a disjunctive, parenthetical clause designed to qualify the speaker’s remarks lest he be misunderstood: “Now my heart/mind….” He emphasizes that he never lost control of his senses in this process. It was a purely mental, cognitive endeavor; he never actually gave himself over to wanton self-indulgence in wine or folly.

⁸ tn The phrase “the effects of” does not appear in the Hebrew text, but is supplied in the translation for clarity.

⁹ tn Heb “embracing folly.” The verb אָחָז (’akhaz, “to embrace”) is normally used to describe the physical action of taking hold of an object. Here is it is used metaphorically to describe a person’s choice of lifestyle, that is, adopting a particular course of moral conduct (e.g., Job 17:9); see HALOT 31–32 s.v. אחז; BDB 28 s.v. אָחַז.

¹⁰ tn Or “until.” The construction עַד אֲשֶׁר (’ad ’asher, “until”) introduces a temporal result clause (e.g., Gen 27:44; 28:15; Num 21:35; Isa 6:11); see HALOT 787 s.v. III עַד B.b. With an imperfect verb (such as אֶרְאֶה, ’er’eh, Qal imperfect first common singular from רָאָה, ra’ah, “to see”), the compound construction עַד אֲשֶׁר usually refers to future time (Gen 27:44; 29:8; Exod 23:30; 24:14; Lev 22:4; Num 11:20; 20:17; 1 Sam 22:3; Hos 5:15), but it also rarely refers to past time (Jonah 4:5; Eccl 2:3); see BDB 725 s.v. III עַד II.1.a.b. Joüon 2:370 §113.k notes that when the compound construction עַד אֲשֶׁר is occasionally used with an imperfect depicting past action to denote a virtual nuance of purpose: “until” = “so that,” e.g., Jonah 4:5; Eccl 2:3.

¹¹ tn Heb “I might see where is the good?” The interrogative particle אֵי (’e, “where?”) used with the demonstrative pronoun זֶה (zeh, “this”) forms an idiom: “where [then]?” (HALOT 37–38 s.v. אֵי 2.a; see, e.g., 1 Sam 9:18; 1 Kgs 13:12; 2 Kgs 3:8; Isa 50:1; 66:1; Jer 6:16; Job 28:12, 20; 38:19, 24; Esth 7:5). The phrase אֵי־זֶה טוֹב (’e-zeh tov) is an indirect question that literally means, “Where is the good?” that is, “what good?” (HALOT 38 s.v. אֵי 2.d).

¹² tn Heb “the sons of man.”

¹³ tn Heb “under the heavens.”

¹⁴ tn Heb “number of the days.” The Hebrew noun מִסְפַּר (mispar, “number, quantity”) sometimes means “few” (e.g., Gen 34:30; Num 9:20; Deut 4:27; 33:6; Isa 10:19; Jer 44:28; Ezek 12:16; Ps 105:12; Job 16:22; 1 Chr 16:19); see HALOT 607 s.v. מִסְפָּר 2.b; BDB 709 s.v. מִסְפָּר 1.a. This phrase is an idiom that means, “during all their lives” (BDB 709 s.v.), “during their total [short] time of life,” that is, “as long as they live” (HALOT 608 s.v. מִסְפָּר 3.d). Ecclesiastes often emphasizes the brevity of life (e.g., 5:17; 6:12; 9:9). The LXX rendered מִסְפַּר in a woodenly literal sense: ἀριθμόν (ariqmon, “the number [of days of their lives]”). Several English translations adopt a similar approach: “all the days of their life” (ASV, Douay) and “the number of days of their lives” (YLT). However, this idiom is handled well by a number of English translations: “during the few days of their lives” (RSV, NRSV, NASB, NIV, Moffatt, NJPS), “during the limited days of their life” (NAB), and “throughout the brief span of their lives” (NEB).

Geneva Bible: Ecc 2:1

I said in my heart, Come now, I will tempt ^{( a )} thee with mirth, therefore enjoy pleasure: and, behold, this also [is] vanity.

^{( a )} Solomon makes this discourse with himself, as though he would try whether there was contentment in ease and pleasures.

Geneva Bible: Ecc 2:3

I sought in my heart to give myself to wine, yet acquainting my heart with ^{( b )} wisdom; and to lay hold on folly, till I might see what [was] that good for the sons of men, which they should do under the heaven all the days of their life.

^{( b )} Even though I gave myself to pleasures, yet I thought to keep wisdom and the fear of God in my heart, and govern my affairs by the same.

Commentary -- Verse Range Notes

TSK Synopsis: Ecc 2:1-26

1 The vanity of human courses in the works of pleasure.

12 Though the wise be better than the fool, yet both have one event.

18 The vanity of human labour, in leaving it they know not to whom.

24 Nothing better than joy in our labour; but that is God's gift.

MHCC: Ecc 2:1-11

Solomon soon found mirth and pleasure to be vanity. What does noisy, flashy mirth towards making a man happy? The manifold devices of men's hearts, to get satisfaction from the world, and their changing from one thing to another, are like the restlessness of a man in a fever. Perceiving it was folly to give himself to wine, he next tried the costly amusements of princes. The poor, when they read such a description, are ready to feel discontent. But the remedy against all such feelings is in the estimate of it all by the owner himself. All was vanity and vexation of spirit: and the same things would yield the same result to us, as to Solomon. Having food and raiment, let us therewith be content. His wisdom remained with him; a strong understanding, with great human knowledge. But every earthly pleasure, when unconnected with better blessings, leaves the mind as eager and unsatisfied as before. Happiness arises not from the situation in which we are placed. It is only through Jesus Christ that final blessedness can be attained.

Matthew Henry: Ecc 2:1-11

Solomon here, in pursuit of the summum bonum - the felicity of man, adjourns out of his study, his library, his elaboratory, his council-chamber, where he had in vain sought for it, into the park and the playhouse, his garden and his summer-house; he exchanges the company of the philosophers and grave senators for that of the wits and gallants, and the beaux-esprits, of his court, to try if he could find true satisfaction and happiness among them. Here he takes a great step downward, from the noble pleasures of the intellect to the brutal ones of sense; yet, if he resolve to make a thorough trial, he must knock at this door, because here a great part of mankind imagine they have found that which he was in quest of.

I. He resolved to try what mirth would do and the pleasures of wit, whether he should be happy if he constantly entertained himself and others with merry stories and jests, banter and drollery; if he should furnish himself with all the pretty ingenious turns and repartees he could invent or pick up, fit to be laughed over, and all the bulls, and blunders, and foolish things, he could hear of, fit to be ridiculed and laughed at, so that he might be always in a merry humour. 1. This experiment made (Ecc 2:1): "Finding that in much wisdom is much grief, and that those who are serious are apt to be melancholy, I said in my heart "(to my heart), " Go to now, I will prove thee with mirth; I will try if that will give thee satisfaction."Neither the temper of his mind nor his outward condition had any thing in them to keep him from being merry, but both agreed, as did all other advantages, to further it; therefore he resolved to take a lease this way, and said, " Enjoy pleasure, and take thy fill of it; cast away care, and resolve to be merry."So a man may be, and yet have none of these fine things which he here got to entertain himself with; many that are poor are very merry; beggars in a barn are so to a proverb. Mirth is the entertainment of the fancy, and, though it comes short of the solid delights of the rational powers, yet it is to be preferred before those that are merely carnal and sensual. Some distinguish man from the brutes, not only as animal rationale - a rational animal, but as animal risibile - a laughing animal; therefore he that said to his soul, Take thy ease, eat and drink, added, And be merry, for it was in order to that that he would eat and drink. "Try therefore,"says Solomon, "to laugh and be fat, to laugh and be happy."2. The judgment he passed upon this experiment: Behold, this also is vanity, like all the rest; it yields no true satisfaction, Ecc 2:2. I said of laughter, It is mad, or, Thou art mad, and therefore I will have nothing to do with thee; and of mirth (of all sports and recreations, and whatever pretends to be diverting), What doeth it? or, What doest thou? Innocent mirth, soberly, seasonable, and moderately used, is a good thing, fits for business, and helps to soften the toils and chagrins of human life; but, when it is excessive and immoderate, it is foolish and fruitless. (1.) It does no good: What doeth it? Cui bono - of what use is it? It will not avail to quiet a guilty conscience; no, nor to ease a sorrowful spirit; nothing is more ungrateful than singing songs to a heavy heart. It will not satisfy the soul, nor ever yield it true content. It is but a palliative cure to the grievances of this present time. Great laughter commonly ends in a sigh. (2.) It does a great deal of hurt: It is mad, that is, it makes men mad, it transports men into many indecencies, which are a reproach to their reason and religion. They are mad that indulge themselves in it, for it estranges the heart from God and divine things, and insensibly eats out the power of religion. Those that love to be merry forget to be serious, and, while they take the timbrel and harp, they say to the Almighty, Depart from us, Job 21:12, Job 21:14. We may, as Solomon, prove ourselves, with mirth, and judge of the state of our souls by this: How do we stand affected to it? Can we be merry and wise? Can we use it as sauce, and not as food? But we need not try, as Solomon did, whether it will make a happiness for us, for we may take his word for it, It is mad; and What does it? Laughter and pleasure (says Sir William Temple) come from very different affections of the mind; for, as men have no disposition to laugh at things they are most pleased with, so they are very little pleased with many things they laugh at.

II. Finding himself not happy in that which pleased his fancy, he resolved next to try that which would please the palate, Ecc 2:3. Since the knowledge of the creature would not satisfy, he would see what the liberal use of it would do: I sought in my heart to give myself unto wine, that is, to good meat and good drink. Many give themselves to these without consulting their hearts at all, not looking any further than merely the gratification of the sensual appetite; but Solomon applied himself to it rationally, and as a man, critically, and only to make an experiment. Observe, 1. He did not allow himself any liberty in the use of the delights of sense till he had tired himself with his severe studies. Till his increase of sorrow, he never thought of giving himself to wine. When we have spent ourselves in doing good we may then most comfortably refresh ourselves with the gifts of God's bounty. Then the delights of sense are rightly used when they are used as we use cordials, only when we need them; as Timothy drank wine for his health's sake, 1Ti 5:23. I thought to draw my flesh with wine (so the margin reads it) or to wine. Those that have addicted themselves to drinking did at first put a force upon themselves; they drew their flesh to it, and with it; but they should remember to what miseries they hereby draw themselves. 2. He then looked upon it as folly, and it was with reluctance that he gave himself to it; as St. Paul, when he commended himself, called it a weakness, and desired to be borne with in his foolishness, 2Co 11:1. He sought to lay hold on folly, to see the utmost that that folly would do towards making men happy; but he had like to have carried the jest (as we say) too far. He resolved that the folly should not take hold of him, not get the mastery of him, but he would lay hold on it, and keep it at a distance; yet he found it too hard for him. 3. He took care at the same time to acquaint himself with wisdom, to manage himself wisely in the use of his pleasures, so that they should not do him any prejudice nor disfit him to be a competent judge of them. When he drew his flesh with wine he led his heart with wisdom (so the word is), kept up his pursuits after knowledge, did not make a sot of himself, nor become a slave to his pleasures, but his studies and his feasts were foils to each other, and he tried whether both mixed together would give him that satisfaction which he could not find in either separately. This Solomon proposed to himself, but he found it vanity; for those that think to give themselves to wine, and yet to acquaint their hearts with wisdom, will perhaps deceive themselves as much as those do that think to serve both God and mammon. Wine is a mocker; it is a great cheat; and it will be impossible for any man to say that thus far he will give himself to it and no further. 4. That which he aimed at was not to gratify his appetite, but to find out man's happiness, and this, because it pretended to be so, must be tried among the rest. Observe the description he gives of man's happiness - it is that good for the sons of men which they should do under the heaven all their days. (1.) That which we are to enquire after is not so much the good we must have (we may leave that to God), but the good we must do; that ought to be our care. Good Master, what good thing shall I do? Our happiness consists not in being idle, but in doing aright, in being well employed. If we do that which is good, no doubt we shall have comfort and praise of the same. (2.) It is good to be done under the heaven, while we are here in this world, while it is day, while our doing time lasts. This is our state of work and service; it is in the other world that we must expect the retribution. Thither our works will follow us. (3.) It is to be done all the days of our life. The good we are to do we must persevere in the doing of to the end, while our doing time lasts, the number of the days of our life (so it is in the margin); the days of our life are numbered to us by him in whose hand our times are and they are all to be spent as he directs. But that any man should give himself to wine, in hopes to find out in that the best way of living in this world, was an absurdity which Solomon here, in the reflection, condemns himself for. Is it possible that this should be the good that men should do? No; it is plainly very bad.

III. Perceiving quickly that it was folly to give himself to wine, he next tried the most costly entertainments and amusements of princes and great men. He had a vast income; the revenue of his crown was very great, and he laid it out so as might most please his own humour and make him look great.

1. He gave himself much to building, both in the city and in the country; and, having been at such vast expense in the beginning of his reign to build a house for God, he was the more excusable if afterwards he pleased his own fancy in building for himself; he began his work at the right end (Mat 6:33), not as the people (Hag 1:4), that ceiled their own houses while God's lay waste, and it prospered accordingly. In building, he had the pleasure of employing the poor and doing good to posterity. We read of Solomon's buildings (1Ki 9:15-19), and they were all great works, such as became his purse, and spirit, and great dignity. See his mistake; he enquired after the good works he should do (Ecc 2:3), and, in pursuit of the enquiry, applied himself to great works. Good works indeed are truly great, but many are reputed great works which are far from being good, wondrous works which are not gracious, Mat 7:22.

2. He took to love a garden, which is to some as bewitching as building. He planted himself vineyards, which the soil and climate of the land of Canaan favoured; he made himself fine gardens and orchards (Ecc 2:5), and perhaps the art of gardening was no way inferior then to what it is now. He had not only forests of timber-trees, but trees of all kinds of fruit, which he himself had planted; and, if any worldly business would yield a man happiness, surely it must be that which Adam was employed in while he was in innocency.

3. He laid out a great deal of money in water-works, ponds, and canals, not for sport and diversion, but for use, to water the wood that brings forth trees (Ecc 2:6); he not only planted, but watered, and then left it to God to give the increase. Springs of water are great blessings (Jos 15:19); but where nature has provided them art must direct them, to make them serviceable, Pro 21:1.

4. He increased his family. When he proposed to himself to do great works he must employ many hands, and therefore procured servants and maidens, which were bought with his money, and of those he had servants born in his house, Ecc 2:7. Thus his retinue was enlarged and his court appeared more magnificent. See Ezr 2:58.

5. He did not neglect country business, but both entertained and enriched himself with that, and was not diverted from it either by his studies or by his pleasures. He had large possessions of great and small cattle, herds and flocks, as his father had before him (1Ch 27:29, 1Ch 27:31), not forgetting that his father, in the beginning, was a keeper of sheep. Let those that deal in cattle neither despise their employment nor be weary of it, remembering that Solomon puts his having possessions of cattle among his great works and his pleasures.

6. He grew very rich, and was not at all impoverished by his building and gardening, as many are, who, for that reason only, repent it, and call it vanity and vexation. Solomon scattered and yet increased. He filled his exchequer with silver and gold, which yet did not stagnate there, but were made to circulate through his kingdom, so that he made silver to be in Jerusalem as stones (1Ki 10:27); nay, he had the segullah, the peculiar treasure of kings and of the provinces, which was, for richness and rarity, more accounted of than silver and gold. The neighbouring kings, and the distant provinces of his own empire, sent him the richest presents they had, to obtain his favour and the instructions of his wisdom.

7. He had every thing that was charming and diverting, all sorts of melody and music, vocal and instrumental, men-singers and women-singers, the best voices he could pick up, and all the wind and band-instruments that were then in use. His father had a genius for music, but it should seem he employed it more to serve his devotion than the son, who made it more for his diversion. These are called the delights of the sons of men; for the gratifications of sense are the things that the generality of people set their affections upon and take the greatest complacency in. The delights of the children of God are of quite another nature, pure, spiritual, and heavenly, and the delights of angels.

8. He enjoyed, more than ever any man did, a composition of rational and sensitive pleasures at the same time. He was, in this respect, great, and increased more than all that were before him, that he was wise amidst a thousand earthly enjoyments. It was strange, and the like was never met with, (1.) That his pleasures did not debauch his judgment and conscience. In the midst of these entertainments his wisdom remained with him, Ecc 2:9. In the midst of all these childish delights he preserved his spirit manly, kept the possession of his own soul, and maintained the dominion of reason over the appetites of sense; such a vast stock of wisdom had he that it was not wasted and impaired, as any other man's would have been, by this course of life. But let none be emboldened hereby to lay the reins on the neck of their appetites, presuming that they may do that and yet retain their wisdom, for they have not such a strength of wisdom as Solomon had; nay, and Solomon was deceived; for how did his wisdom remain with him when he lost his religion so far as to build altars to strange gods, for the humouring of his strange wives? But thus far his wisdom remained with him that he was master of his pleasures, and not a slave to them, and kept himself capable of making a judgment of them. He went over into the enemies' country, not as a deserter, but as a spy, to discover the nakedness of their land. (2.) Yet his judgment and conscience gave no check to his pleasures, nor hindered him from exacting the very quintessence of the delights of sense, Ecc 2:10. It might be objected against his judgment in this matter that if his wisdom remained with him he could not take the liberty that was necessary to a full experimental acquaintance with it: "Yea,"said he, "I took as great a liberty as any man could take, for whatsoever my eyes desired I kept not from them, if it could be compassed by lawful means, though ever so difficult or costly; and as I withheld not any joy from my heart that I had a mind to, so I withheld not my heart from any joy, but, with a non-obstante - with the full exercise of my wisdom, I had a high gust of my pleasures, relished and enjoyed them as much as ever any Epicure did;"nor was there any thing either in the circumstances of his condition or in the temper of his spirit to sour or embitter them, or give them any alloy. In short, [1.] He had as much pleasure in his business as ever any man had: My heart rejoiced in all my labour; so that the toil and fatigue of that were no damp to his pleasures. [2.] He had no less profit by his business. He met with no disappointment in it to give him any disturbance: This was my portion of all my labour; he had this added to all the rest of his pleasures that in them he did not only see, but eat, the labour of his hands; and this was all he had, for indeed it was all he could expect, from his labours. It sweetened his business that he enjoyed the success of it, and it sweetened his enjoyments that they were the product of his business; so that, upon the whole, he was certainly as happy as the world could make him.

9. We have, at length, the judgment he deliberately gave of all this, Ecc 2:11. When the Creator had made his great works he reviewed them, and behold, all was very good; every thing pleased him. But when Solomon reviewed all his works that his hands had wrought with the utmost cost and care, and the labour that he had laboured to do in order to make himself easy and happy, nothing answered his expectation; behold, all was vanity and vexation of spirit; he had no satisfaction in it, no advantage by it; there was no profit under the sun, neither by the employments nor by the enjoyments of this world.

Keil-Delitzsch: Ecc 2:1

"I have said in mine heart: Up then, I will prove thee with mirth, and enjoy thou the good! And, lo, this also is vain."Speaking in the heart is not here merely, as at Ecc 1:16-17 , speaking to the heart, but the words are formed into a direct address of the heart. The Targ. and Midrash obliterate this by interpreting as if the word were אנסּנּה , "I will try it"(Ecc 7:23). Jerome also, in rendering by vadam et affluam deliciis et fruar bonis , proceeds contrary to the usual reading of ' אן Niph . of נסך , vid ., at Psa 2:6), as if this could mean, "I will pour over myself."It is an address of the heart, and ב is, as at 1Ki 10:1, that of the means: I will try thee with mirth, to see whether thy hunger after satisfaction can be appeased with mirth. וּראה also is an address; Grätz sees here, contrary to the Gramm., an infin. continuing the בּשׂ ; ūrēh , Job 10:15, is the connect. form of the particip. adj. rāěh ; and if reēh could be the inf . after the forms naqqēh , hinnāqqēh , it would be the inf . absol ., instead of which וּראות was to be expected. It is the imper.: See good, sinking thyself therein, i.e. , enjoy a cheerful life. Elsewhere the author connects ראה less significantly with the accus. - obj., Ecc 5:17; Ecc 6:6; Ecc 2:24.

This was his intention; but this experiment also to find out the summum bonum proves itself a failure: he found a life of pleasure to be a hollow life; that also, viz., devotedness to mirth, was to him manifestly vanity.

Keil-Delitzsch: Ecc 2:2

"To laughter I said: It is mad; and to mirth: What doth it issue in?"Laughter and mirth are personified; meholāl is thus not neut. (Hitz., a foolish matter), but mas. The judgment which is pronounced regarding both has not the form of an address; we do not need to supply אתּה and אתּ , it is objectively like an oratio obliqua: that it is mad; cf. Psa 49:12. In the midst of the laughter and revelling in sensual delight, the feeling came over him that this was not the way to true happiness, and he was compelled to say to laughter, It has become mad ( part. Poal , as at Psa 102:9), it is like one who is raving mad, who finds his pleasure in self-destruction; and to joy (mirth), which disregards the earnestness of life and all due bounds, he is constrained to say, What does it result in? = that it produces nothing, i.e. , that it brings forth no real fruit; that it produces only the opposite of true satisfaction; that instead of filling, it only enlarges the inner void. Others, e.g. , Luther, "What doest thou?" i.e. , How foolish is thy undertaking! Even if we thus explain, the point in any case lies in the inability of mirth to make man truly and lastingly happy, - in the inappropriateness of the means for the end aimed at. Therefore עשׂה is thus meant just as in עשׂה פרי (Hitz.), and מעשׂה , effect, Isa 32:17. Thus Mendelssohn: What profit does thou bring to me? Regarding זה ; מה־זּה = mah -zoth , Gen 3:13, where it is shown that the demonstrative pronoun serves here to sharpen the interrogative: What then, what in all the world!

After this revelling in sensual enjoyment has been proved to be a fruitless experiment, he searches whether wisdom and folly cannot be bound together in a way leading to the object aimed at.

Keil-Delitzsch: Ecc 2:3

"I searched in my heart, (henceforth) to nourish my body with wine, while my heart had the direction by means of wisdom; and to lay hold on folly, till I might see what it was good for the children of men that they should do, all the number of the days of their life."After he became conscious that unbridled sensual intoxication does not lead to the wished-for end, he looked around him farther, and examined into the following reception for happiness. Inappropriately, Zöckl., with Hengst.: "I essayed in my heart to nourish ...." תּוּר does not mean probare , but explorare , to spy out, Num 10:33, and frequently in the Book of Koheleth (here and at Ecc 1:13; Ecc 7:25) of mental searching and discovery (Targ. אלּל ). With למשׁוך there then follows the new thing that is contrived. If we read משׁך and נהג in connection, then the idea of drawing a carriage, Isa 5:18, cf. Deu 21:3, and of driving a carriage, 2Sa 6:3, lies near; according to which Hitzig explains: "Wine is compared to a draught beast such as a horse, and he places wisdom as the driver on the box, that his horse may not throw him into a ditch or a morass."But moshēk is not the wine, but the person himself who makes the trial; and nohēg is not the wisdom, but the heart, - the former thus only the means of guidance; no man expresses himself thus: I draw the carriage by means of a horse, and I guide it by means of a driv. Rightly the Syr.: "To delight ( למבסמן , from בּסּם , oblectare ) my flesh with wine."Thus also the Targ. and the Venet., by "drawing the flesh."The metaphor does not accord with the Germ. steplang7 ziehen = to nourish by caring for (for which רבּה is used); it is more natural, with Gesen., to compare the passing of trahere into tractare , e.g. , in the expression se benignius tractare (Horace, Ep . 1:17); but apart from the fact that trahere is a word of doubtful etymology,

(Note: Vid ., Crossen's Nachtr. zur lat. Formenlehre , pp. 107-109.)

tractare perhaps attains the meaning of attending to, using, managing, through the intermediate idea of moving hither and thither, which is foreign to the Heb. משׁך , which means only to draw, - to draw to oneself, and hold fast ( attractum sive prehensum tenere ). As the Talm. משׁך occurs in the sense of "to refresh," e.g. , Chagiga 14 a : "The Haggadists (in contradistinction to the Halachists) refresh the heart of a man as with water"; so here, "to draw the flesh"= to bring it into willing obedience by means of pleasant attractions.

(Note: Grätz translates: to embrocate my body with wine, and remarks that in this lies a raffinement . But why does he not rather say, "to bathe in wine"? If משׁח can mean "to embrocate,"it may also mean "to bathe,"and for ביין may be read ביוני : in Grecian, i.e. , Falernian, Chian, wine.)

The phrase which follows: velibbi nohēg bahhochmāh , is conditioning: While my heart had the direction by means of wisdom; or, perhaps in accordance with the more modern usus loq . While my heart guided, demeaned, behaved itself with wisdom. Then the inf . limshok , depending on tarti as its obj., is carried forward with velěěhhoz besichluth . Plainly the subject treated of is an intermediate thing (Bardach: ממצּעת ). He wished to have enjoyment, but in measure, without losing himself in enjoyment, and thereby destroying himself. He wished to give himself over to sweet desipere, but yet with wise self-possession (because it is sadly true that ubi mel ibi fel ) to lick the honey and avoid the gall. There are drinkers who know how to guide themselves so that they do not end in drunken madness; and there are habitual pleasure-seekers who yet know how so far to control themselves, that they do not at length become roués . Koheleth thus gave himself to a foolish life, yet tempered by wisdom, till there dawned upon him a better light upon the way to true happiness.

The expression of the donec viderem is old Heb. Instead of אי־זה טוב , quidnam sit bonum in indirect interrog. (as Ecc 11:6, cf. Jer 6:16), the old form מה־טוב (Heb 6:12) would lie at least nearer. Asher yǎǎsu may be rendered: quod faciant or ut faciant ; after Ecc 2:24; Ecc 3:22; Ecc 5:4; Ecc 7:18, the latter is to be assumed. The accus. designation of time, "through the number of days of their life,"is like Ecc 5:17; Ecc 6:12. We have not, indeed, to translate with Knobel: "the few days of their life,"but yet there certainly lies in מספּר the idea that the days of man's life are numbered, and that thus even if they are not few but many (Ecc 6:3), they do not endure for ev.

The king now, in the verse following, relates his undertakings for the purpose of gaining the joys of life in fellowship with wisdom, and first, how he made architecture and gardening serviceable to this new style of life.

Constable: Ecc 1:12--2:18

A. Personal Observations 1:12-2:17

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

Constable: Ecc 2:1-11

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

2:1-2 Pleasure has no ultimate value either (vv. 1-2). That is, while it has some temporary, immediate value (i.e., relieving grief and boredom) it does not produce anything permanently or ultimately worthwhile.

2:3-11 It is clear from verses 3 and 9 that Solomon's investigation of pleasure was not a mindless dive into the morass of hedonism. Wisdom guided him throughout. He evidently pursued every pleasure available to an oriental monarch (vv. 4-10).

"A sensible use of money may be a form of creativity; so Solomon expressed himself in extensive buildings and the planting of vineyards, fruit trees, and gardens (vv. 4-6).³⁰

Some of this experimentation involved sin (v. 8). Solomon did not say he experienced no pleasure; he did. Nevertheless his final evaluation was that pleasure does not yield profit, real significance (v. 11).

Commentary -- Other

Critics Ask: Ecc 2:2

ECCLESIASTES 2:2 —Is laughter good or bad?

PROBLEM: Sometimes the Bible speaks as though laughter is good and other times as though it is bad. Solomon concluded, “I said of laughter, `It is madness’; and of mirth, `What does it accomplish?’ ”( Ecc. 2:2 ). He added that “sorrow is better than laughter” ( 7:3 ). Jesus added, “Woe to you who laugh now” ( Luke 6:25 ). On the other hand, the Bible encourages laughter, claiming that “a merry heart does good, like medicine” ( Prov. 17:22 ). Solomon even “commended enjoyment, because a man has nothing better under the sun than to eat, drink, and be merry” ( Ecc. 8:15 ).

SOLUTION: The answer lies in another verse. “To everything there is a season, a time for every purpose under heaven … a time to laugh; a time to mourn” ( Ecc. 3:1 , 4 ). What the Bible says about laughter can be summarized in the following contrast.

WHEN LAUGHING IS GOOD WHEN LAUGHING IS BAD   

The means of enjoying life happiness The end (goal) of life itself   

Means of expressing Means of attaining happiness   

In a cheerful spirit In riotous derision   

As reasonable merriment As senseless hilarity   

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 2 (Chapter Introduction)

Overview

Ecc 2:1, The vanity of human courses in the works of pleasure; Ecc 2:12, Though the wise be better than the fool, yet both have one event; Ecc 2:18, The vanity of human labour, in leaving it they know not to whom; Ecc 2:24, Nothing better than joy in our labour; but that is God’s gift.

Poole: Ecclesiastes 2 (Chapter Introduction)

CHAPTER 2

Pleasure and mirth also vanity, Ecc 2:1,2 ; whether in wine, or buildings and gardens, or servants, or cattle, or silver and gold, or music, Ecc 2:3-8 . This the Preacher searched out and found, and none need try after him, Ecc 2:9-12 . Wisdom excelleth folly, Ecc 2:13,14 ; but the like event is to both, and both are forgotten; therefore is wisdom also vanity, and life hateful, Ecc 2:15-17 . Not labour they know not for whom, but the fool enjoyeth the wise man’ s pains: this rendered his toil irksome, that he reaped no fruit, and yet his days were travail and grief, Ecc 2:18-23 . There is nothing better than to enjoy contentedly what God giveth us; and this also is of God, who giveth travail to the sinner, Ecc 2:24-26 .

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 2 (Chapter Introduction)

(Ecc 2:1-11) The vanity and vexation of mirth, sensual pleasure, riches, and pomp.

(Ecc 2:12-17) Human wisdom insufficient.

(Ecc 2:18-26) This world to be used according to the will of God.

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 2 (Chapter Introduction)

Solomon having pronounced all vanity, and particularly knowledge and learning, which he was so far from giving himself joy of that he found the increase of it did but increase his sorrow, in this chapter he goes on to show what reason he has to be tired of this world, and with what little reason most men are fond of it. I. He shows that there is no true happiness and satisfaction to be had in mirth and pleasure, and the delights of sense (Ecc 2:1-11). II. He reconsiders the pretensions of wisdom, and allows it to be excellent and useful, and yet sees it clogged with such diminutions of its worth that it proves insufficient to make a man happy (Ecc 2:12-16). III. He enquires how far the business and wealth of this world will go towards making men happy, and concludes, from his own experience, that, to those who set their hearts upon it, " it is vanity and vexation of spirit," (Ecc 2:17-23), and that, if there be any good in it, it is only to those that sit loose to it (Ecc 2:24-26).

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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Jennings, F. C. Old Groans and New Songs: Being Mediations on Ecclesiastes. New York: Loizeaux Brothers, n.d.

Johnston, Robert K. "Confessions of a Workaholic': A Reappraisal of Qoheleth." Catholic Biblical Quarterly 38 (January-March 1976):14-28.

Kaiser, Walter C., Jr. Ecclesiastes: Total Life. Everyman's Bible Commentary series. Chicago: Moody Press, 1979.

_____. "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.

Kidner, Derek. The Message of Ecclesiastes: A Time to Mourn, and a Time to Dance. The Bible Speaks Today series. Leicester, Eng., and Downers Grove, Ill.: InterVarsity Press, 1976.

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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 2 (Chapter Introduction)

INTRODUCTION TO ECCLESIASTES 2

Solomon, having made trial of natural wisdom and knowledge in its utmost extent, and found it to be vanity, proceeds to the experiment of pleasure, and tries whether any happiness was in that, Ecc 2:1. As for that which at first sight was vain, frothy, and frolicsome, he dispatches at once, and condemns it as mad and unprofitable, Ecc 2:2; but as for those pleasures which were more manly, rational, and lawful, he dwells upon them, and gives a particular enumeration of them, as what he had made full trial of; as good eating and drinking, in a moderate way, without abuse; fine and spacious buildings; delightful vineyards, gardens, and orchards; parks, forests, and enclosures; fish pools, and fountains of water; a large retinue, and equipage of servants; great possessions, immense riches and treasure; a collection of the greatest rarities, and curiosities in nature; all kinds of music, vocal and instrumental, Ecc 2:3; in all which he exceeded any that went before him; nor did he deny himself of any pleasure, in a lawful way, that could possibly be enjoyed, Ecc 2:9. And yet on a survey of the whole, and after a thorough experience of what could be found herein, he pronounces all vanity and vexation of spirit, Ecc 2:11; and returns again to his former subject, wisdom; and looks that over again, to see if he could find real happiness in it, being sadly disappointed in that of pleasure, Ecc 2:12. He indeed commends wisdom, and prefers it to folly, and a wise man to a fool; Ecc 2:13; and yet observes some things which lessen its value; and shows there is no happiness in it, the same events befalling a wise man and a fool; both alike forgotten, and die in like manner, Ecc 2:15. And then he takes into consideration business of life, and a laborious industry to obtain wealth; and this he condemns as grievous, hateful, and vexatious, because, after all a man's acquisitions, he knows not to whom he shall leave them, whether to a wise man or a fool, Ecc 2:17. And because a man himself has no rest all his days, nothing but sorrow and grief, Ecc 2:22; wherefore he concludes it is best for a man to enjoy the good things of this life himself; which he confirms by his own experience, and by an, antithesis between a good man and a wicked one, Ecc 2:24.