Ecclesiastes
1. INTRODUCTORY REMARKS (1:1–11)
A. Title (1:1). The book begins with a title that attributes these “words” to “the Teacher.” In calling himself this (1:12), “the Teacher” may be emphasizing his role as sage rather than as ruler. It is clear from the royal activities and achievements noted in chapters 1–2 that the book sets forth the wisdom of Solomon—rather than a later monarch (“son of David”)—whether as the originator of its teachings or as a literary voice for a later author (see “Title, Authorship, and Date” in the introduction to Ecclesiastes).
B. Theme verse: Everything is ephemeral (1:2). How one understands the Hebrew word hebel, which occurs five times in this verse, largely determines how one characterizes the basic message of the book. The repetition of the word here (literally “futility of futilities”) is emphatic, similar to “Song of Songs” and “holy of holies,” and is represented as “absolute futility” (repeated in 12:8). Like a breath or a vapor, all human achievements are temporary and so can seem futile or even senseless (see the article “Everything Is Futile!” in the introduction to Ecclesiastes).
C. Goal of the investigation (1:3–11). 1:3. The main body of the book is bracketed by Solomon’s foundational assessment of life (1:3 and 12:8). The phrase “under the sun” appears only in Ecclesiastes (twenty-nine times, with the variants “see the sun” [6:5; 7:11; 11:7] and “under heaven” [1:13; 2:3; 3:1]). It designates the earthly realm of existence and activity as humans experience and view it apart from divine revelation regarding the final judgment and the eternal dimension. The Teacher largely restricts himself to this “under the sun” perspective, while not denying that the other exists.
Verse 3 suggests that verse 2 is not making a blanket nihilistic claim regarding the created world but rather prompting a thorough search for what is the “gain” from human work. This investigation dominates the first half of the book.
1:4–11. These verses offer a poetic overview and suggest the provisional answer that little or nothing is gained. In nature, despite the relative permanence of the earth (1:4), one observes constant movement. But there is no progress, as the sun (1:5; cf. Ps 19:4–6), wind (1:6), and rivers (1:7) repeatedly run the same courses. In the human senses (1:8), there is effort without satisfaction. In human activity, nothing fundamentally new is done or discovered, despite claims to the contrary (1:9–10). Even the memory of the proudest achievements of past generations (cf. 1:4a) will soon fade (1:11).
The Hebrew term hebel (“futility,” Ec 1:2) that is so prominent in Ecclesiastes is also a favorite term of the prophet Jeremiah. He uses it to refer to the emptiness and worthlessness of idolatry—that is, it looks like something is there (the stone idol), but in reality nothing is there (e.g., Jr 2:5; 8:19; 10:3; 14:22). Thus Jeremiah proclaims that both the idol and the worshipers of idols are hebel.
2. EXAMINING EVERYTHING UNDER THE SUN (1:12–6:9)
A. Human achievements and wisdom (1:12–2:26). In the first major section of the book the Teacher examines various aspects of life “under the sun,” intermittently evaluating what he has experienced or observed. He relates his personal experiences (1:12–2:26), first examining by means of wisdom (1:13; cf. 7:23) the gain that comes through a life marked by achievements and pleasures and then examining wisdom itself. He relates his findings in these two realms in summary form (1:12–15, 16–18) and then more fully (2:1–11, 12–16) before drawing both negative and positive conclusions (2:17–26).
1:12–15. The opening summary (1:12–18) exhibits a parallel structure, as the Teacher sets forth his qualifications (1:12, 16), purpose (1:13a, 17a), conclusions (1:13b–14, 17b), and an explanatory saying (1:15, 18). His first qualification—that he ruled (all) Israel in Jerusalem (1:12)—applies only to David and Solomon. Ecclesiastes 1:13 emphasizes his single-minded effort (also 1:17; 8:9, 16) to examine human activities in depth and breadth, despite their unpleasant nature. Surprisingly, for reasons to be explained in chapter 2, all these activities appear to be as “futile” (Hb hebel) as “a pursuit of the wind” (1:14; also 1:17; 2:11, 17, 26; 4:4, 6, 16; 6:9; cf. 5:16; 8:8), and capturing the wind is as impossible as restoring what has been damaged or counting what is not there (1:15; cf. 7:13).
1:16–18. Solomon was reputedly the wisest individual (1 Kg 10:7) and was thus uniquely qualified to assess wisdom’s worth (1:16). Some interpreters have taken “far beyond all those who were over Jerusalem before me” (cf. 2:9) as pointing to a later Davidic king as speaker, since Solomon had only David as his predecessor, but the postexilic author of 1 Ch 29:25 makes a strikingly similar assertion regarding Solomon. Although the Teacher seeks to understand wisdom better by studying its opposites, “madness and folly” (1:17), wisdom itself is a mixed blessing, as increased wisdom and knowledge are accompanied by increased vexation and pain (1:18).
2:1–3. The Teacher tells of his actual test in this strongly autobiographical section (2:1–16), which has striking parallels with the narrative of Solomon in 1 Kings. Verse 10 might give the impression that these verses express sober reflections on an earlier period of sensual excesses, but the emphasis is rather on the intentional and restrained nature of his investigation (2:3b). He begins by testing himself with “pleasure.” He ultimately will see the “enjoyment” of life as something good. Here he simply notes that pleasure soon fades and thus accomplishes little (2:1b, 2b), while indulging in laughter is madness (2:2a). As one form of pleasure, he tries stimulating his senses with wine (2:3a). The parallel expression, “to grasp folly” (2:3b), is puzzling, since nowhere else in the book does the Teacher admit engaging in foolish behavior. Perhaps this merely reflects his following judgment that such activities are not “good” pursuits “during the few days of [human] lives.”
2:4–11. Next, the Teacher details his architectural and horticultural projects (2:4–6), his acquisitions of slaves, livestock, and treasure (2:7–8a), and his sources of musical and sexual delight (2:8b). He summarizes his unrivaled status and accomplishments (2:9) and opportunities for self-gratification (2:10a) and concludes positively that he took pleasure in the fruits of his labors (2:10b). But such efforts are only temporary and futile because they bring no lasting benefit (2:11, answering the question posed in 1:3). Precisely why this negative conclusion is warranted will be explained in 2:17–23.
2:12–16. Next, the Teacher investigates wisdom and its converse, madness and folly (2:12a; cf. 1:17). Ecclesiastes 2:12b may anticipate 2:18–21, which also asks about the king’s successor. Ecclesiastes 2:12–15 contains a sequence of verbal actions that set forth the Teacher’s process that will be repeated with variations throughout the book: (1) “I turned to consider” (selection of the object of examination, 2:12), (2) “I realized” (observation, 2:13), (3) “I knew” (reflection, 2:14), and (4) “I said to myself” (conclusion, 2:15).
His observations affirm the traditional assessment of wisdom’s relative benefit (2:13). He also states this proverbially (2:14a): the wise are able to see where they are going, unlike the fool, who stumbles about in the dark. Yet, in his quest for lasting gain, the Teacher must recognize that the wise and the foolish share the common destiny of death, the ultimate equalizer (2:14b–15a). The inevitability of death makes the Teacher question the value of his pursuit of wisdom, for he concludes that, in the end, it too is temporary (2:15b). Not only will his wisdom perish with him, but he and his wisdom will also be forgotten (2:16; cf. 1:11).
The Teacher “amassed silver and gold” (Ec 2:8) but found it futile.
© Baker Publishing Group and Dr. James C. Martin. Courtesy of the British Museum, London, England.
2:17–23. This leads to the Teacher’s concluding evaluation of this area of investigation (2:17–26). On the negative side, he claims to have hated life. All work, especially his own life’s work, was “distressing” or burdensome to him (cf. 1:13b), a futile pursuit of lasting gain (2:17–18a). His strong emotions here appear to contradict his previous assessment of the delight he derived from his labor (2:10b, but note 2:11) until he explains his response. First, upon death, a potentially foolish heir will take control of all that he has gained and may have no inclination to steward it well (2:18b–21). Second, work is marked by pain, vexation, and sleepless nights (2:22–23).
2:24–26. On the positive side, the Teacher affirms that life, along with its daily activities, such as eating, drinking, and working, can be enjoyed—but only as a divine gift and not apart from God (2:24–25). God grants “wisdom, knowledge, and joy” to the one “who is pleasing in [God’s] sight.” In contrast, the “sinner” may gather possessions but never enjoy them if God withholds that ability (2:26). Ecclesiastes 7:26 and 8:12–13 (cf. also 9:2, 18) will indicate that this enjoyment has a moral basis rather than resting merely on divine caprice. The Teacher thus concludes his first inquiry by issuing for the first time his repeated call for one to “eat, drink, and enjoy his work” (2:24a), not just what is acquired by that work. [Traits of the Wise]
B. Time and eternity (3:1–22). Next the Teacher turns to the examination of how time, viewed against the backdrop of eternity, affects human efforts to engage in profitable activities.
3:1. He begins with a highly structured poem that affirms and illustrates “there is an occasion for everything,” certainly the book’s best-known text (3:1–8). The poem begins with an initial summary claim regarding time and every human purpose (3:1). This verse is either descriptive (i.e., there is a predetermined time for everything) or prescriptive (i.e., there is a proper time to take action).
3:2–8. The rest of the poem consists of seven (the number symbolizing completeness) couplets of paired actions. The fourteen pairs of terms employ merism, a figure of speech that designates a sphere by naming polar opposites (e.g., “the heavens and the earth” [Gn 1:1] = the cosmos; “day and night” [Ps 1:2] = continually). The couplets may be organized in an alternating pattern of values, but the point of the poem is unchanged even if the author has not ordered the activities progressively or in terms of their importance. Through this catalog of opposite actions and emotions, the poem presents a selective but comprehensive portrait of human life “under the sun.”
Ecclesiastes 3:2 describes the beginning and end of animal and plant life as determined by God, though “uproot” most likely does not refer to harvesting (cf. Zph 2:4). Ecclesiastes 3:3 refers to the destruction and repair or construction of a body and a building, as determined by humans. Weeping and laughter, or mourning and dancing, are opposite moods that might accompany the preceding actions in both their emotional and ceremonial expressions (3:4). Ecclesiastes 3:5 describes the treatment of stones and people in terms of joining and separating, while 3:6 describes the treatment of possessions similarly, emphasizing their unintentional or intentional loss. Similar to verse 4, the first terms in 3:7 indicate proper responses to tragedy in both gesture and speech (cf. 2 Sm 13:31; Jb 2:12–13). The poem concludes with the primal emotions of love and hate and their effects in war and peace (3:8).
3:9. The meaning of this poem must be determined by the verses that follow it, regardless of whether it was written specifically for this context. Verse 9 poses the book’s foundational question again (1:3): In light of the ordering of the times (3:1–8), what gain can be achieved through one’s labor? An answer is given in verses 10–15, qualified further in verses 16–21, and reinforced in verse 22.
3:10–15. In observing the tasks that occupy humans, the Teacher takes up the key word “time” from 3:1–8 and concludes that God “has made everything appropriate in its time” (3:11a; cf. Gn 1:31). All such activities have their appropriate occasion within God’s sovereign ordering of the times. To the extent that one can discern these times, one should either delay action or act decisively (8:5: “a wise heart knows the right time”; cf. also 5:2, 4; 8:3; 10:10–11). Yet these times find their true significance, as merely temporal pursuits, against the backdrop of the sense of “eternity” that God has placed in every human heart. Though realizing that more can be observed “under the sun,” humans are unable to fully comprehend God’s work (3:11b). The Teacher reiterates his conclusion from 2:24–26: there is no better course for humans than to enjoy life as a divine gift and to do what is good (3:12–13; cf. 7:20). Only divine actions transcend the transience of the “under-the-sun” world (cf. Dt 4:2; 12:32). Humans should, then, revere God (3:14).
3:16–22. The opening phrase, “I also observed under the sun,” links this section with 3:10. Here the Teacher describes something that does not appear to be very “appropriate in its time.” Where justice should be administered, wickedness is perpetrated instead (3:16). He offers two responses to this dilemma, each introduced by “I said to myself.” First, he is confident that God has set a time for executing judgment (3:17; cf. 3:1b). Furthermore, God temporarily allows such wickedness to prevail in order to “test” humans, so that they will discover that, left to themselves, they are mere beasts (3:18).
This thought points back to the earlier assertion regarding the equalizing effect of death (2:14–16): from an under-the-sun perspective, humans and animals share a common destiny, and their deaths are indistinguishable. Both are marked by transience, utterly dependent on their life-sustaining “breath” (Hb ruah, 3:19, translated as “spirits” in 3:21). Both are on their return trip to the dust (3:20, paraphrasing Gn 3:19). The author nevertheless stops short of equating the two, distinguishing their final direction (3:21). The section then concludes with a brief reiteration of verses 12–15: enjoy your time-bound lot in life, since your (eternal?) future remains veiled (3:22).
C. Social relationships (4:1–16). Next, the Teacher examines life in society. Chapter 4 can be divided into four subsections (4:1–3, 4–6, 7–12, 13–16), each displaying the following features: (1) a thematic emphasis on the value of companionship, (2) no mention of God, (3) no positive resolution to the observed problem, (4) “I observed/saw” (4:1, 4, 7, 15), (5) a “better than” saying (4:3, 6, 9, 13), and (6) a reference to “two” (4:6, 8–12; cf. 4:3, 13). He portrays humans in these successive scenarios as oppressed and comfortless, envious, isolated, and inconstant.
4:1–3. The first subunit focuses on injustice, which was introduced in the preceding section (3:16–17). The repetition of “oppression”/ “oppress” gives focus to this theme. The Teacher is making global observations here. What is painful is not just the tears and the power imbalance but also the fact that no one brings comfort to the oppressed (cf. Jb 16:2; Ps 69:20). The use of exact repetition in 4:1 is emphatic and a favored stylistic technique of the author (cf. 3:16). This observation is followed in 4:2–3a by one of the most negative-sounding claims in the book—that the dead are better off than the living, and those never born better off still! This statement is qualified, however, by a surprising reason: those never born have not “seen the evil activity that is done under the sun” (4:3b). The Teacher will continue to wrestle with the problem of divine injustice; here he focuses on those condemned to suffer alone.
4:4–6. The second subunit gives the Teacher’s analysis of the workplace: all diligent and skillful labor is motivated solely by competitive envy (4:4). This may strike us as cynical (and inaccurate), but it is typical of wisdom pedagogy to generalize and universalize in order to make a point. He determines that seeking to keep up with the Joneses is futile. Lest one think the Teacher is questioning the value of diligent efforts, he counters with a proverb and a “better than” saying (4:5–6). Only fools avoid work—to their own ruin (“consumes his own flesh”; cf. Pr 6:10–11 = Pr 24:33–34). Working solely to supply one’s material needs, if accompanied by “rest,” is preferable to striving constantly for more (“two handfuls”; cf. Pr 17:1).
The Teacher observes that “the one who has not yet existed, who has not seen the evil activity that is done under the sun” is better off than both the living and the dead (Ec 4:3; cf. Ec 6:3–5). Job (Jb 3:1–26) and Jeremiah (Jr 20:14–18) each make similar comments when they lament the day of their birth and say that it would have been better had they never been born.
4:7–12. The third subunit also focuses initially on the workplace, with thematic continuity signaled by the opening words “Again, I saw” (4:7; cf. 4:1). For the first time in the book the author uses hebel (“futility”) in his observation rather than in his concluding statement. “There is” (4:8) typically introduces a specific example in Ecclesiastes (e.g., 2:21; 7:15; 8:14). Unlike the individual in the preceding scenario, who works with an eye on others, this individual has no one to look to (as in the first scenario, 4:1). Lacking a partner or relative with whom to share the accrued wealth, this person labors without end and without contentment (see 5:10–6:9). Then this workaholic is stopped short by the obvious question: Why am I working so hard while depriving myself of enjoyment? This is “futile” and turns work into “a miserable task.”
The author expands on the benefits of companionship in 4:9–12. These verses are not to be viewed as an independent section, since they lack the elements of the other subunits (i.e., “I saw”). Despite the popularity of these verses as a wedding text, they refer rather to one’s needs during a journey: assistance after falling (4:10), warmth when sleeping (4:11), and backup when attacked (4:12).
4:13–16. The fourth subunit begins uniquely with a “better than” saying, which introduces the evaluative comparison between two successive monarchs (4:13–14). King 1 is old but unexpectedly foolish, no longer receptive to corrective advice. King 2 is still a youth and of ignoble birth but wise and therefore “better.” The Hebrew word for “poor” in verse 13 (also 9:15–16) refers to his status as a commoner rather than to financial poverty. King 2 was born into poverty in King 1’s kingdom and rose to power after being imprisoned. Commentators both ancient and modern have sought to identify these individuals with OT figures such as the pharaoh and Joseph or various Hellenistic rulers, but none sufficiently fit these details. The Teacher gives special attention to the fickleness of their subjects in 4:15–16. The masses thronged to the side of youthful King 2 when he replaced King 1. Unfortunately, those of the next generation of subjects “will not rejoice in” King 2, for the crowd’s adulation quickly dies out, regardless of how one governs.
D. Warnings against wrong attitudes toward God and government (5:1–9). This interlude before the Teacher concludes his investigation of life under the sun is distinct from what immediately precedes it. Here for the first time in the book, the author directly addresses the reader. This section on one’s attitude toward God (5:1–7) and government (5:8–9) may serve to warn against rash responses to the preceding observations of the incongruities and injustices of life under the sun.
5:1–3. The author cautions the reader to exercise restraint in various worship activities, particularly while making vows that involve subsequent voluntary offerings. The occasion is not specified, although vows in the OT often involve leveraging divine protection and favor (e.g., Gn 28:20–22; Jdg 11:30–31; 1 Sm 1:11; 2 Sm 15:7–8; Wisdom literature seldom addresses such matters). This section is framed by positive charges (5:1, 7), while four negative admonitions dominate verses 2–6. One should go to the temple to listen to God rather than to tell him something. Otherwise, you will “offer the sacrifice as fools do” (5:1), probably by saying too much before God (5:2–3, 7). Folly in the OT is a moral category with a cognitive dimension: ignorance leading to wrongdoing.
These instructions reflect the Teacher’s conclusion in chapter 3 regarding discerning the proper time: it can be just as harmful to act too hastily (5:2) as to act too slowly (5:4). Verse 2 emphasizes the difference rather than the distance between God and humans. Our words directed toward God should be few not because they are futile but because they should be sincere and weighty. Just as multiplied concerns spawn dreams, so verbosity results in foolish speech (5:3), both of these by-products being equally insubstantial (hebel, 5:7a).
5:4–7. Ecclesiastes 5:4–6 is verbally dependent on the Mosaic legislation in Dt 23:21–23 regulating vows. A shocking sequence of consequences can follow a voluntary but legally binding rash pledge: divine displeasure (5:4), sin, divine wrath, and divine judgment (5:6). Telling the temple messenger who comes to collect the promised sacrifice (cf. Mal 1:13–14) that such a vow was “a mistake” (cf. 10:5; Nm 15:25) is an attempt to downplay it as an inadvertent sin. Such an excuse is excluded by this explicit warning, and a deep reverence for God (5:7b) will avert such a disaster (cf. Lv 19:5–8).
5:8–9. Ecclesiastes 5:8 again takes up the theme of injustice and oppression (cf. 3:16; 4:1). Upon observing the blatant deprivation of human rights, one should not be stunned by this situation. The reason for this admonition, that “one official protects another official,” could be taken positively as pointing to the benefits of hierarchical levels of jurisdiction: “Do not be upset—other officials are keeping an eye on the situation!” Or, more cynically, it could be understood as retorting, “What do you expect, when every bureaucrat is protecting another?”
The wording of 5:9 is ambiguous (see the CSB footnote). The fact that it begins with the key word “profit” (translated “gain” in 5:16; cf. 1:3; 2:11; 3:9) suggests that it is making a positive rather than negative assertion. Despite potential abuses of power, human government is a God-ordained and beneficial institution.
E. Wealth (5:10–6:9). The Teacher concludes his examination of foundational human activities with an extensive and highly structured analysis of wealth. This section can be subdivided into three distinct scenarios involving wealth on the basis of the threefold use of “I have seen/observed” (5:13, 18; 6:1) as well as the striking verbal and conceptual parallels between 5:10–12 and 6:7–9. Two negative portraits (5:13–17; 6:1–6) frame a positive one (5:18–20). These three observations are in turn framed by an introduction and a conclusion (5:10–12; 6:7–9), which state the basic inadequacy of riches for providing lasting “gain.” In sum, riches do not last, and they cause problems.
5:10–12. The introduction begins with a proverb: whoever loves money (and lots of it) will never find lasting satisfaction therein (5:10). This is because with an increase in one’s goods comes an increase in those who consume them (5:11a). As a result, the owner watches wealth vanish, with minimal personal benefit (5:11b). Furthermore, wealth can deprive its owner of sleep (cf. 2:23; 8:16), whether due to overeating or the fear of a sudden financial reversal. Such problems do not plague the simple laborer (5:12).
5:13–17. The first scenario continues this negative portrayal, offering minimal details and thus facilitating a broader application. Hoarded wealth can harm its owner, perhaps by distorting values and lifestyle, leading either to decadence or to miserly self-deprivation (5:13). Ecclesiastes 5:17 along with 4:8 may support the latter interpretation, in describing life as lived “in darkness” (contrasted with light in 2:13; 11:7–8), plagued by psychological, physical, and emotional pain (cf. 2:23). Wealth can also be lost quickly (5:14a). Having lost all, this person is bereft of possessions (“naked”; cf. Jb 1:21) as at birth and “empty-handed,” despite strenuous labor, with nothing to pass on to an heir (5:14b–15). This leads the author to a related thought, a second “sickening tragedy” (5:16a; cf. 5:13), namely, that all individuals end up departing as “naked” as when they arrived in this world. They can achieve no lasting “gain,” since they are, in effect, toiling “for the wind” (5:16b).
5:18–20. The second scenario stands in stark contrast to the empty existence just sketched. It describes wealth enjoyed through divine enablement; God is mentioned four times in these verses. For the fourth time in the book, to eat, drink, and “experience good” in one’s work during this brief life is commended (5:18). God’s gift extends beyond wealth and possessions to the ability to enjoy life and to avoid focusing on the brevity and difficulties of life (5:19–20). The closing claim that “God keeps him occupied with the joy of his heart” (5:20) is a strong affirmation of the value of life, despite everything.
6:1–6. The final scenario, which presents another weighty “tragedy” (6:1; cf. 8:6), is closely linked to the preceding unit. Here too God grants an individual the ability to achieve wealth, possessions, and the resultant deference (as Solomon himself enjoyed, according to 2 Ch 1:1–2), in principle supplying everything one could possibly desire. But, in this case, God prevents this individual from benefiting from these goods. Instead, God allows an outsider rather than another family member to consume them (6:2), as previously envisioned in 2:26—the height of futility!
In verses 3–6, the situation is intensified. The individual who is not satisfied by that which is good (6:3; cf. 6:6) is so miserable that even the hyperbolic experience of prime Israelite blessings (i.e., fathering one hundred children, 6:3, and living for two thousand years, 6:6) cannot compensate for this lack. Stating it extremely, not being born in the first place would be preferable (cf. 4:2–3). The mention in verse 3 of being deprived of a proper burial is somewhat puzzling. One possibility is to relate this to the stillborn, who, even without “a proper burial,” “is better off” (cf. Jb 3:16). Alternately, the once wealthy and respected person of verse 2 is presented as deprived of even burial (compare Jr 22:19) and thus failing to enter into rest, in contrast with the stillborn (6:5). Ultimately all are headed for the same destiny of death (6:6; cf. 3:20).
6:7–9. The conclusion parallels the introduction (5:10–12). Human efforts fill the stomach but cannot satisfy the appetite (6:7; cf. 5:10). Ecclesiastes 6:8 fits somewhat awkwardly between verses 7 and 9, though it parallels 5:11b in its formulation. Just as wealth cannot satisfy, so also the wise are no better off than the foolish, nor is the poor person who has learned proper conduct. Being content with what one has is a gain, while pursuing satisfaction through further acquisition is futile (6:9a). The final occurrence in the book of “a pursuit of the wind” concludes its first major subdivision.
3. POSITIVE ATTITUDES IN THE LIGHT OF INJUSTICE AND UNCERTAINTY (6:10–10:20)
After examining the major areas of life in his quest for lasting—or even limited—gain, the Teacher proceeds in the second major section of the book (6:10–10:20) to inculcate positive attitudes regarding how one should live. This presents a special challenge in a world marked by transience and uncertainty and marred by injustice. In particular, the author is intent on clarifying the contributions and limitations of wisdom in this endeavor. This shift in purpose is marked by the increased use of imperative verb forms, which, apart from 5:1–9, are completely absent from the first major section. In addition, the repeated use of “no one knows” and “no one can discover” replaces “a pursuit of the wind.” In the process, the Teacher addresses the problems posed by God’s “twisting” of the times, such as bad things happening to good people, bad government, the inescapability of death, and the limited benefits of godly or wise behavior.
A. Recognize that bad days can bring about good (6:10–7:14). 6:10–12. Properly speaking, these verses are transitional, serving to summarize one section and introduce (or frame, with the parallel verses 7:13–14) the next. In 6:10–12 the author sets forth some basic assertions: (1) The world is unchangeable (6:10a; cf. 1:9; 3:15). (2) The limitations of human beings are well known, namely, that one cannot successfully contend with God, who is mightier, as Job also learned (6:10b–11). Since multiplying words before God only increases their vacuity, nothing can be gained thereby (similarly 5:3, 7). (3) Disputing God’s actions is futile and senseless, since we have insufficient knowledge of what is truly good for a person during the short span of life, which passes as quickly as a shadow (6:12a; cf. Jb 14:2). That is because no one can offer reliable information about future events (6:12b), regardless of whether “after” here refers to one’s immediate (7:14) or postmortem (3:22) future.
7:1–4. The general nature of the rhetorical question “Who knows what is good for anyone in life?” (6:12a) becomes apparent in this central section of the unit (7:1–12). Here the author employs a series of traditional proverbs in order to affirm, somewhat ironically, nine things that are good or better, many of which initially appear to be undesirable. The major emphasis here is that wisdom can be acquired or augmented in the hard times of life.
The initial proverb (7:1a), which uses a wordplay to tout the superiority of a good “name” (Hb shem) over a fine “perfume” (Hb shemen), could have a number of applications. With 5:10–6:9 and Pr 22:1, it could affirm the superiority of character to wealth. Linked to 7:1b–4, however, the verse most likely refers to one’s reputation at death over against the aromatic oil used in preparing a corpse for burial. Similarly, sorrowful reflection on death at a funeral is better for the “heart” than the levity of a birthday celebration.
7:5–12. Additional difficult lessons can be learned by preferring a sage’s painful rebuke to the frivolous and flattering “song of fools” (7:5). Ecclesiastes 7:6 explains the inferiority of the latter: a fool’s levity is as noisy and useless as “thorns” (Hb hassirim) used for fuel under a cooking “pot” (Hb hassir, another wordplay), for both soon fade away.
Such hard-won insights, unfortunately, are constantly at risk (7:7–10). Extortion can turn even a wise person into a fool, while a bribe can destroy one’s mind (7:7). Patience is to be valued over pride, hasty reactions, and plaintive comparisons (7:8–10). Ecclesiastes 7:11–12 concludes the central section by comparing wisdom and wealth (cf. 5:10–6:9). Both wisdom and inherited property are beneficial, providing protective shelter for their owner, but sagacity is superior in its ability to preserve life, as affirmed in numerous proverbs.
7:13–14. These concluding verses parallel the introductory verses (6:10–12) and are dominated by three positive imperatives (“consider,” “be joyful,” “consider”). Alluding to the reminder in 6:10b that humans are not able to contend with the superior strength of God, the author asks in 7:13: “Who can straighten out what [God] has made crooked?” Here the author takes up the proverb of 1:15 and ascribes this twisting action to God. Humans cannot change what God has ordained. So the Teacher charges us to enjoy pleasant times and, in unpleasant times, to reflect on the fact that both good and bad days come from God and serve his sovereign purposes, although we as humans cannot find out anything about the future (7:14).
B. Recognize that righteousness and wisdom offer only limited protection (7:15–29). This unit can be clearly distinguished in style from what precedes. First-person verbs detailing the Teacher’s investigative procedure and his discoveries structure 7:15–29 (e.g., “I have seen,” 7:15; “I have tested,” 7:23) but are absent from 6:10–7:14. Furthermore, in this section for the first time the focus is on the righteous person (7:15, 16, 20). The question at issue is how Wisdom literature’s retribution doctrine—that righteousness and wisdom are richly rewarded while wickedness and folly are punished (e.g., Pr 10:3, 7, 16, 24–25, 30)—can be squared with everyday observations. See the introduction to Job.
7:15–19. The Teacher begins by citing two contrary examples: a righteous man who perishes (prematurely) in his righteousness and a wicked man who lives long in his wickedness (7:15). This apparent injustice prompts some rather pagan-sounding advice: do not be overrighteous, overwise, overwicked, or a fool (7:16–17). Some interpreters read this as a recommendation of moderation in all things, as if a little godlessness is perfectly acceptable as long as one does not attract God’s attention! A contextually plausible interpretation may be to see here varying degrees of righteousness: relative (7:15), pretentious (7:16), and absolute (7:20). On the one hand, the person who seeks to exhibit exaggerated righteousness and wisdom (7:16) in order to avoid a fate similar to that of the righteous person of verse 15 will be in for a big shock. The one who concludes that divine justice is blind and thus plunges headlong into ungodly and foolish behavior may end up dying prematurely (7:17). Therefore, the author concludes (7:18) that the God-fearer will take hold of both warnings (7:16a, 17a), thereby escaping both fates (7:16b, 17b). Proverbially speaking (7:19), acting wisely in such a situation offers a person more protection than a city council, as will be illustrated more fully in 9:13–18.
7:20–24. The following verses continue to develop the theme by conceding that no one is completely righteous (7:20–22) or wise (7:23–24). Accordingly, how righteous does one have to be before claiming to be treated unjustly by God? There is no one who never sins (7:20), especially in speech (7:21–22). A similar acknowledgment is made in Solomon’s prayer in 1 Kg 8:46 (// 2 Ch 6:36) and in Pr 20:9. “Cursing” here may have the weaker sense of merely denigrating or insulting someone.
It is possible to understand verses 23–29 as constituting a new subsection that focuses on wisdom. “All this” in 7:23 probably refers backward to the preceding observations and deliberations in 7:15–22 rather than forward. In seeking the depth of wisdom necessary to comprehend such matters, the author falls far short of his goal. This is because what exists is beyond human discovery (7:24).
7:25–29. This leads to a more modest search. In his quest for a wise explanation and his effort to “know that wickedness is stupidity and folly is madness” (7:25), the Teacher makes three discoveries. First, he discovers that wicked and foolish women are dangerous, even life-threatening, but one can escape their snare (7:26). This verse echoes the descriptions of the adulteress and Lady Folly in Proverbs (Pr 2:16–19; 5:3–6; 7:5–23; 9:13–18) and does not refer to all women (cf. Ec 9:9). [The Teacher’s Search for an Upright Woman]
Second, he finds that in this world, things just do not “add up” (7:27–28a). Exemplary human beings are, in their righteousness and wisdom, extremely rare, one in a thousand. The Teacher’s reported failure to find the woman he was seeking (7:28b) sounds rather misogynistic, but it is neither normative nor a blanket condemnation of the female gender. See the article “The Teacher’s Search for an Upright Woman.”
Third, he discovers that God did not make humans this way. The author concludes with his most significant discovery or explanation (7:29), drawing again on Gn 1–3. Although originally created morally “upright” (cf. Pr 20:11; 21:8), humans soon sought out “many schemes.”
C. Recognize that one must submit to the government despite injustice (8:1–17). In chapter 8, the Teacher takes up the topic of the role of government and judicial authority, especially in relationship to “evil” or “wickedness.” The Teacher addresses more fully how the wise person should relate to authority that is sometimes used to perpetrate rather than punish injustice (cf. Ec 3:16–17; 4:1–3, 13–16; 5:8–9). This unit is framed by brief reflections on wisdom (8:1, 16–17) that link it to what precedes and follows.
8:1. Following the failed quest for wisdom related in 7:23 and previous uses of the question, “Who . . . ?” (2:25; 3:21–22; 6:12; 7:13, 24), one expects a negative response to the questions in 8:1a: no one truly understands such things. Ecclesiastes 8:1b, however, suggests a more modest but positive claim: the wise are remarkable, being able to interpret sayings such as the following proverb about wisdom’s transformative effect on a person (cf. Jb 29:24; Pr 21:29).
8:2–8. Ecclesiastes 8:2–15 can be divided into two parts. Verses 2–8 urge and offer a rationale for allegiance to the monarch, while verses 9–15 set forth the Teacher’s personal observations and reflections on justice.
Positive and negative admonitions are given in 8:2a, 3a, while the remaining verses offer three reasons for them: (1) the loyalty oath taken by the subject before God (8:2b), (2) the monarch’s superior position and power (8:3b–4), and (3) the need to stay out of harm’s way (8:5). The phrase “time and procedure” in 8:5b–6a refers here to the time for judgment, since verse 6a echoes 3:1 and 3:17.
The development of thought in verses 6–8 is somewhat unclear, but the repetition of “has authority” in verses 8 and 9 (cf. 8:4) suggests a thematic connection. Misery weighs heavily on people (8:6b) because they do not know what will happen or when (8:7). Rather than taking matters into their own hands, however, the wise wait for the appointed time of judgment to arrive (8:5). Then the powerful (8:4) will finally meet their match. The king cannot exert authority over the wind (or over his spirit, possibly a deliberate double entendre; see the CSB footnote for 8:8) or over his death (8:8a). Moreover, just as no one is exempted from duty in wartime, so wickedness will not free its perpetrators from the consequences of their actions (8:8b).
8:9–15. The related theme of injustice is developed in verses 9–15 through personal observations. Ecclesiastes 8:9 is transitional, summarizing verses 2–8 (“All this I have seen”; cf. 7:23) as “a time when one person has authority over another to his harm.” “In such circumstances” the Teacher observes a disturbing inequity (8:10): not only do the wicked seem to escape punishment, but the delayed execution of sentences prompts others to perpetrate evil (8:11).
Ecclesiastes 8 is remarkably similar in some of its perspectives to Rm 13:1–7, though it is not necessarily Paul’s source. Both texts note the theological basis and the personal benefits of submission to authority, though Ec 8 focuses more on the latter than Rm 13 does.
Despite observing that prolific sinners often live long lives (8:12a), the Teacher reaffirms his core theological conviction that those who fear God will ultimately be better off than the godless (8:12b–13). But now the opposite occurs, as Job also repeatedly complains, with righteous individuals apparently receiving what the wicked deserve, and vice versa (8:14, expanding on 7:15).
Ecclesiastes 8:14 begins and ends by labeling this state of affairs as hebel, “futility/futile,” for it temporarily makes godly living seem senseless. Somewhat surprisingly, the Teacher concludes this consideration of long-delayed justice with his familiar commendation of the enjoyment of life (8:15). Since we can neither avoid suffering injustice nor expedite divine judgment, we might as well seek those sources of happiness that can sweeten (“accompany”) our labor under the sun.
8:16–17. These verses are transitional, describing the ongoing quest for wisdom, which was mentioned in verse 1. The formulation of 8:16 closely parallels verse 9, while 8:17 echoes 7:23–29 in its repeated references to seeking and not finding. The author concludes that, although one can investigate God’s work thoroughly, one cannot fully comprehend what occurs on earth. What particularly remains opaque is the relationship between our own stressful work and God’s sovereign work.
D. Recognize that, in the light of death, one must redeem the time (9:1–10). Chapter 9 addresses how one should live in light of the certainty of death.
9:1–2. In light of his preceding observations regarding injustice, the Teacher affirms that the requiting of the deeds of both the righteous and the wicked is in God’s sovereign control (9:1). Love and hate, as a contrast of polar opposites (cf. 3:8), could be meant to express the full range of emotions that motivate one’s actions, probably human rather than divine (as in 9:6). These emotions are associated exclusively with humans in the book (2:17–18; 3:8; 5:10; 9:9). How a specific person will be treated by others and treat others remains unknown, for both those classified as “good” and those labeled “bad” share common experiences and the common destiny of death (9:2; cf. 2:14–15; 3:19).
9:3–6. What is crucial, then, is how one responds to that universal fact of death. How sad it is when the human heart is dominated by evil and folly throughout life, and afterward one simply joins the dead (9:3). But where there is life, there is hope, whether one is a wretch (a dog) or a royal (a lion) (9:4). The author’s claim elsewhere that death is preferable to life (4:2; 6:3) must be tempered in light of his comments here and in the following verses, though the exact content of this “hope” is unspecified. Ecclesiastes 9:5–6 contrasts the living and the dead, describing the latter as having no further participation or portion in life under the sun and being forgotten (cf. 1:11; 2:16). Here it should be kept in mind that this is not the only statement in the OT—or in Ecclesiastes—about what follows death.
9:7–10. While the dead know (or experience) nothing, the living know that they will die (9:5), which, according to 7:1–4, can have a profound effect on how the wise live. Thus the Teacher concludes his deliberations on death with his final climactic commendation of joy, expressed only here in the imperative: Eat and drink with a cheerful heart (9:7)! Celebrate life continuously with party clothes and rich oils (9:8; cf. Pss 23:5; 104:15; Est 8:15)! Share this joy with your marriage partner (9:9)! This is not a license for unbounded self-indulgence (cf. Ec 11:9), for it is balanced by a call to strenuous, skillful, and smart work (9:10).
What is the basis for such advice? First, such a course of action bears God’s stamp of approval because it is his gift (9:7b; cf. 3:13; 5:19), our lot in life, and the reward for our labor (9:9b). Second, our opportunities for both work and pleasure are limited. Our days are “fleeting” (hebel), and we all are headed for Sheol, the realm of the dead (9:9a, 10b).
E. One should embrace wisdom and avoid folly (9:11–10:20). Although 9:11–12 has thematic connections with the preceding discourse on death, these verses are best viewed as an introduction to the following section on the benefits of wisdom in contrast with folly. This section addresses the theoretical and practical limits of wisdom. Chapter 10 in particular strongly resembles the book of Proverbs in both form and content and is more loosely organized than the rest of Ecclesiastes.
9:11–10:1. The Teacher begins by noting some of wisdom’s limitations, introducing them with “I saw” and “I have observed” (9:11, 13). First, success in various human activities, such as victory, wealth, or social favor, is guaranteed by neither physical skill nor mental prowess because “time and chance” can happen to anyone (9:11). Since even death (“his time”) can approach without warning, catastrophe can strike as suddenly as a fishnet or a bird trap captures its unsuspecting prey (9:12).
Second, wisdom can be unappreciated. Ecclesiastes 9:13–15 presents a brief scenario that features another wise commoner (as in 4:13–16), one who single-handedly delivered his city when it was besieged by a powerful king. Sadly, no one later remembered his contribution, presumably by rewarding or promoting him (cf. 2:16). Ecclesiastes 9:16–17 draws some conclusions from this situation. Although wisdom is superior to military might, some wise people are despised and their words not heeded (9:16), even though their calm counsel is more worthy of attention than the shouts of a ruler of fools (9:17).
Ecclesiastes 9:18–10:1 notes a third limitation: despite wisdom’s superiority (9:18a parallels 9:16a), a single sinner can destroy much that is beneficial. This limitation is vividly reinforced by the proverb in 10:1. Just as a few dead flies can ruin the finest perfume, so a little folly, which wisdom theology equates with sin and godlessness, can overpower an impressive display of wisdom.
10:2–3. The exposition of wisdom’s limitations (9:11–10:1) could lead to the conclusion that it is not so valuable after all. The section continues, however, by focusing instead on fools and folly, sometimes in contrast to the wise and wisdom (10:2–20). This subsection begins with a general characterization of the fool. Fools are flawed at the very center of their being (“heart”), which skews all their actions and attitudes (10:2). The resultant ineptitude is set forth in 10:3 (cf. 10:15): in performing everyday tasks, fools lack sense in their hearts (cf. Pr 10:21), broadcasting their folly to all (cf. Pr 12:23).
10:4–7. In verses 4–7 and 16–20, folly in high places is portrayed: verses 4–7 begin with an admonition directed to the wise (10:4), while verses 16–20 end with one (10:20).
If a ruler is angry, do not act rashly (10:4; cf. 8:2), for calmness may help to avoid committing great sins (cf. Pr 29:22). The Teacher has observed the type of “evil” or harmful “error” that powerful leaders can promote (10:5). Social structures are turned upside down, with fools and servants being promoted and wealthy leaders and princes demoted (10:6–7). Fools are contrasted here with “the rich,” who perhaps are those who enjoy the fruits of divine favor, wisdom, and diligence (cf. Ec 5:19; Pr 8:18, 21; 10:4, 22; 14:24).
10:8–15. The contrast between the wise and the foolish is taken up again. Ecclesiastes 10:8–9 describes four workplace injuries, while 10:10–11 explains how two of these, a woodcutting injury and a snake bite, can be prevented through the timely use of wisdom. The wise person sharpens the ax before chopping and charms the snake before it strikes. By implication, the fool relies on brawn over brains and gets bit.
Ecclesiastes 10:12–14 describes the fool’s speech. Unlike the gracious words of the wise, which can benefit both the speaker (cf. Pr 22:11) and the listeners (cf. Pr 25:11–13), the fool’s lips harm the speaker (“consume him,” 10:12). Their words go from bad to worse (10:13) and flow unabated (10:14a; cf. 5:3, 7) despite a lack of certain knowledge (10:14b, echoing 6:12 and 8:7). No wonder the work of fools is tiring: they wear themselves out with the simplest of tasks, such as finding the way to town (10:15; cf. 10:3)!
10:16–20. The section concludes with a further description of folly in high places. Verses 16–19 contrast two countries. One is ruled by those ill prepared for such a task due to youthful inexperience (10:16a). In contrast with “a son of nobles” (10:17), such rulers put pleasure before business (10:16b) and carelessly allow the place to get run down (10:18) while living out the self-indulgent motto expressed in 10:19. The other, more fortunate, country is ruled by a king who is well prepared for that role and by leaders who limit eating to its proper time (as in 3:1) and purpose (“for strength,” 10:17).
The subsection concludes with another warning, perhaps prompted by the preceding portrait of administrative failure (10:20; cf. 10:4; 5:8; 8:3). Since nothing is to be gained thereby, avoid cursing or denigrating the all-powerful king even in your thoughts, since such thoughts may ultimately find expression in words. You may think you are safe from the influential rich in the privacy of your bedroom, but be careful—the room may be bugged (or birded)!
4. FINAL CHARGE (11:1–12:7)
Ecclesiastes climaxes in a lengthy section dominated by imperative verbs (commands or admonitions; 11:1, 2, 6, 8–10; 12:1). Here the Teacher issues his final challenge to the reader, addressing three topics: “be bold” (11:1–6), “be joyful” (11:7–10), and “be reverent” (12:1–7). Several repeated themes link these subunits: disaster/trouble (11:2, 10; 12:1), clouds (11:3–4; 12:2), rain (11:3; 12:2), light (11:7; 12:2), darkness (11:8; 12:2), and remembering (11:8; 12:1).
A. Be bold (11:1–6). 11:1–2. The first subunit addresses the question of how one should act when so much remains unknown or unknowable (11:2b, 5, 6b). Some commentators take verses 1–2 as offering commercial advice: send your merchandise across the sea, expecting a profit (11:1), as Solomon did in 1 Kg 10:22 (cf. Pr 31:14), and spread the risk so that you will not be bankrupted by an unexpected catastrophe (11:2; cf. 5:14). In light of striking parallels in Egyptian wisdom instructions, however, these verses are more likely an encouragement to strategic philanthropy, as in Pr 19:17 and Lk 16:9: freely give away some of your goods—with hopeful patience and fearless generosity.
11:3–6. These verses encourage decisive, unhesitant action despite uncertainty. Natural events (11:3) can be more or less predictable, but constantly watching for them and waiting for favorable conditions can keep one from either sowing or reaping (11:4). Despite our ignorance, we must act. Similarly, the path of the wind (as in 11:4a; cf. Jn 3:8) and how a child forms in the womb are unknown (11:5a). If “wind” (Hb ruah) designates “spirit” in verse 5, then only one example is noted: how the life-breath (as in 3:21; 12:7) enters an unborn child (see the CSB footnote). This and more fall under the rubric of “the work of God” (11:5b; cf. 7:13; 8:17).
The subunit ends with positive counsel (11:6) that parallels verse 1. Sow your seed continually and untiringly (similar to 9:10a)—probably referring here to a wide range of human endeavors (cf. Jn 4:37; 1 Co 9:11; 2 Co 9:6; Gl 6:7)—since you cannot know in advance which efforts will prosper.
B. Be joyful (11:7–10). The second subunit presents the Teacher’s final commendation of joyful living, although the typical reference to eating and drinking is lacking here. The subunit begins by affirming that it is good to be alive (11:7, “to see the sun”; cf. 6:5). We should enjoy the light of each day God grants us, not knowing how many we will have and keeping in mind the many dark days (11:8). The reference here is to death, as in 6:4, rather than to difficulties during life, as in 5:17.
Such unencumbered happiness is clearly more attainable when one is young and vigorous. Therefore, the author encourages the young to “walk in the ways of your heart and in the desire of your eyes” (11:9). In light of the regulative role of the heart (2:3; cf. Pr 16:9), the contrast made in 6:9, and the concluding reminder of judgment in this verse, this advice is best understood as “Let your conscience be your guide and be content with what you have.” This fits with 11:10, which encourages the young person to avoid whatever can detract either psychologically (cf. 2:23; 5:17; 7:9) or physically (cf. 5:13; 12:12) from enjoyment of life, because youthful vigor is fleeting (Hb hebel).
C. Be reverent (12:1–7). 12:1. Whereas the preceding verses challenge the young to enjoy life while they can and yet to keep in mind the dark days to come, 12:1–7 begins by challenging them to keep God in mind while they are still young, before unpleasant days come (12:1a). This, the longest of the three subsections, offers a context for the preceding calls to decisive action and joyful living. The direct command to “remember” God is rare in the OT (elsewhere only Neh 4:14; Jr 51:50; cf. Dt 8:18), as is the title “your Creator” (elsewhere only Is 43:1). “Remember” here is a logical extension of “know” in 11:9b, while “Creator” is a fitting title for the source of life’s everyday gifts, given the book’s frequent allusions to the Gn 1–3 narrative. The remainder of the text offers a threefold motivating contrast with “the days of your youth,” each commencing with the word “before” (12:1b–2, 6). Ecclesiastes 12:1b contrasts the present enjoyable days with the coming “days of adversity” (cf. 7:14), when life no longer will be pleasing.
Prior to Ec 12, the Teacher’s approach is primarily secular, seemingly oblivious to any concept of an afterlife. He discovers that without God the secular intellectual search for meaning leads only to cynicism and despair.
12:2–5. In 12:2 those days of light (11:7) are contrasted with gloomy, cloud-shrouded days, when all celestial light sources are darkened. The description here reminds one of the cataclysmic day of the Lord announced by the prophets (Is 5:30; 13:10; Ezk 32:8; Jl 2:2, 31; Am 5:20; Zph 1:15). But the further description of the “day” in verses 3–5 indicates that the focus here is death, not the end of the world.
These verses contain a partially allegorical portrayal of the debilitating effects of old age, offering a striking contrast to the youthful traits of 11:9–10: “business as usual” has ceased, perhaps due to the storm of verse 2 or a resident’s death, as verse 5 implies. The male householders (12:3; i.e., one’s arms; cf. 2 Sm 15:16) “tremble,” “strong men” (i.e., legs, probably designating financial or character strength) bend or grow crooked, miller maids (i.e., molars) have become too few to grind, and the view through the windows is obscured for the ladies of leisure (i.e., eyes; cf. Jdg 5:28; 2 Kg 9:30).
The double doors to the street (i.e., ears or possibly lips; cf. Jb 41:14) are shut tight, so that outdoor noises grow faint (12:4a). One is awakened by the least sound, and the female singers (i.e., the voice) become quieter (12:4b; cf. Is 29:4). According to 12:5a, one then becomes fearful of heights and unknown travel dangers, the phobias of old age. This is accompanied by the appearance of white hair (the color of almond blossoms), a limping gait (the grasshopper dragging itself along), and the loss of sexual desire (the ineffective caper, a stimulant or aphrodisiac).
An explanation of the preceding description is offered in 12:5b: humanity is heading for its eternal, or enduring, house, while paid mourners already begin their procession through the streets.
12:6–7. The third contrast begins with images of death: a broken decorative cord with its attached bowl (perhaps an oil lamp, as in Zch 4:2–3) and a shattered water jar and broken well wheel. Unlike the language of verses 3–5, 12:6 probably is not intended to be taken allegorically (i.e., anatomically). Rather, it simply emphasizes the finality, irreversibility, and destructiveness of death: the light goes out and thirst goes unquenched.
The subunit concludes in 12:7 with a more literal contrast: dust returns to the earth (echoing Gn 3:19 and 2:7; cf. Jb 10:9), but the “spirit,” or life-breath, returns to God, who originally issued it. This verse thus parallels Ec 3:20–21. The reference in verse 7b to God as “giving” the human “spirit” (Hb ruah) recalls his description as Creator in verse 1a and offers a final rationale for “remembering” him. One should avoid reading too much into “returns to God” (despite 5:2: “God is in heaven”), since Ps 104:29 and Jb 34:14–15 speak similarly of God gathering the spirits of both animals and humans.
The blossoms of an almond tree are used as an image for white hair (Ec 12:5), a sign of old age.
5. CONCLUDING EXPLANATORY REMARKS (12:8–14)
A. Theme verse: Everything is ephemeral (12:8). The concluding remarks are preceded by the repetition of the theme verse, which affirms that everything is utterly ephemeral. Verse 8 is similar in formulation to 1:2 and thus forms with it a literary bracket around Qoheleth’s investigations and findings (see “Literary Features” in the introduction to Ecclesiastes).
B. Hermeneutical reflections (12:9–14). In the Hebrew text, verses 9 and 12 begin identically, while verse 13 begins with, literally, “a final word” (cf. 3:11; 7:2), possibly thereby dividing this section into three parts.
12:9–10. Verses 9–10 describe the Teacher’s purpose, procedure, and product, which parallel in some respects the narrative description of Solomonic wisdom in 1 Kg 4:29–34. The Teacher was a wise person who publicly instructed the people (12:9). For that purpose, he pondered (“weighed”), thoroughly investigated, and edited many proverbs. Ecclesiastes 12:10 emphasizes the intentional aesthetic, stylistic, and moral quality of these words. This verse may be referring to the Teacher’s efforts both to find (i.e., collect) apt sayings and to compose truthful sayings himself (cf. Pr 22:20–21).
12:11–12. The effect of such wisdom sayings is described in these verses. The reference to the “sayings of the wise” (12:11) appears to make a broader, even canonical, claim, since a similar phrase is used in the prologue to Proverbs (“words of the wise,” Pr 1:6; see also 22:17; Ec 9:17). Such sayings are effective, even if painful (as in Ec 7:5; cf. Ps 141:5), like prods to move cattle in the right direction. Those who master them are secure, like firmly planted nails, since these words are given by a “shepherd.” This has traditionally been understood as claiming God, Israel’s Shepherd, as the ultimate source of wisdom. Alternatively, the entire verse could be understood as developing the metaphor of a goad deftly wielded by a shepherd (see the CSB footnote). Although the OT consistently acknowledges the divine origin of wisdom (e.g., 1 Kg 4:29; 5:12; Ps 51:6; Pr 2:6; Ec 2:26) and frequently describes God as a shepherd, these two concepts are not combined elsewhere. Psalm 78:72 notes that King David employed wisdom in shepherding Israel, while Ec 12:9 implies that the Teacher viewed public instruction as a proper means for guiding the people.
Ecclesiastes 12:12 is difficult to translate. Here the editor adopts the typical wisdom form of address, “my son,” which does not occur elsewhere in Ecclesiastes but is prevalent in Pr 1–9 and 23–24. He warns the “son” against devoting equal attention to the countless other books that are not of similar origin, quality, or benefit.
12:13–14. These verses contain a summary of the Teacher’s basic message, the bottom line after all his words have been heard (12:13). Ecclesiastes 12:14 offers the motivation for heeding this charge: God’s judgment will encompass every human deed, including those carefully concealed from others. These concluding verses ultimately affirm the teachings of the main body of the book: (1) the value of revering God (3:14; 5:7; 7:18; 8:12–13), (2) the need to obey God’s commands (e.g., 5:4–6, which cites Dt 23:21–23 regarding vows; also 8:5), and (3) the certainty of divine judgment, either “under the sun” or after death (3:15, 17; 5:6; 7:17; 8:12–13; 11:9). Despite the diverse and sometimes disturbing course of the Teacher’s reflections and conclusion, at the core he has not strayed from the central convictions of the Israelite faith: “fear God and keep his commands.”