Study Notes

1:1 Teacher. The teacher of wisdom (12:9). The Hebrew term for “Teacher” (qoheleth) is related to that for “assembly” (see NIV text note; Ex 16:3; Nu 16:3). Perhaps the Teacher, whose work is described in 12:9–10, also held an office in the assembly. The Septuagint (the pre-Christian Greek translation of the OT) word for “Teacher” is ekklesiastes, from which most English titles of the book are taken, and from which such English words as “ecclesiastical” are derived. son of David. Suggests Solomon, though his name occurs nowhere in the book. The Hebrew word for “son” can refer to a descendant (even many generations removed)—or even to someone who follows in the footsteps of another (see Ge 4:21; see also Introduction: Author and Date).

1:2 Briefly states the author’s theme (see 12:8 and note). Meaningless! This key term occurs 39 times in the book. The Hebrew for it (hebel) originally meant “breath” (Ps 39:5, 11; 62:9; 144:4; cf. Ge 4:2 and note). The basic thrust of Ecclesiastes is that all of life is meaningless (useless, hollow, futile, empty) if it is not rightly related to God. Only when based on God and his word is life worthwhile (see note on 2:24–25). Everything. See v. 8; whatever human beings undertake apart from God.

1:3–11 The author elaborates his theme that human effort appears to be without benefit or purpose—and therefore without meaning.

1:3 Jesus expands on this question in Mk 8:36–38, applying it to eternal life. under the sun. Another key expression (used 29 times), which refers to this present world and the limits of what it offers. “Under the heavens” and “on earth,” though occurring less frequently (v. 13; 2:3; 3:1; 8:14,16), are used synonymously.

1:4–9 Toiling is profitless (v. 3) because humans live in a world of repetitiveness and sameness—one without apparent progress and meaning. This is seen in the endless succession and impermanence of human generations (v. 4) and in the behavior patterns of the sun (v. 5), the wind (v. 6) and the streams (v. 7). Hence the conclusion that “all things are wearisome” (v. 8) and “there is nothing new under the sun” (v. 9).

1:4 earth remains forever. By contrast, human life is fleeting.

1:8 All things. Everything mentioned in vv. 4–7 (see note on v. 2).

1:10 something new. Many things seem to be new simply because the past is easily and quickly forgotten. The old ways reappear in new guises.

1:12–18 Having set forth his theme that all human striving seems futile (see especially vv. 3,11, which frame that section), the Teacher now shows that both human endeavor (vv. 12–15; cf. 2:1–11) and the pursuit of human wisdom (vv. 16–18; cf. 2:12–17) are futile and meaningless.

1:12 I. The author shifts to the first person, returning to the third person only in the conclusion (12:9–14).

1:13 under the heavens. See note on v. 3. God. The only Hebrew word the writer uses for God is Elohim (used almost 30 times), which emphasizes his absolute sovereignty. He does not use the covenant name, Yahweh (translated “LORD”; see notes on Ge 2:4; Ex 3:14–15).

1:14 chasing after the wind. A graphic illustration of futility and meaninglessness (see Introduction: Purpose and Teaching). These words are used nine times in the first half of the discourse (here; v. 17; 2:11,17, 26; 4:4,6,16; 6:9; see also 5:16).

1:15 See 7:13 and note. Because of the unalterableness of events, human effort is meaningless and hopeless. We should therefore learn to happily accept things the way they are and to accept our divinely appointed lot in life, as the Teacher later counsels.

1:16 increased in wisdom. Cf. 1Ki 3:12; 4:29–34; 10:8,23–24. anyone who has ruled over Jerusalem before me. See 2:7,9. This does not necessarily exclude Solomon as the Teacher. The reference could include kings prior to David, such as Melchizedek (Ge 14:18), Adoni-Zedek (Jos 10:1) and Abdi-Khepa (mentioned in the Amarna letters from Egypt; see chart).

1:18 Wisdom without God leads to grief and sorrow (cf. 2:23; Jer 45:3).

2:1–11 The Teacher now shows that mere pleasure cannot give meaning or satisfaction (see 1:12–15; see also note on 1:12–18).

2:1–3 The pursuit of pleasure does not bring the fulfillment that human beings seek.

2:1 I said to myself. See v. 15; 1:16. good. A key term in the book (“good” and “better” occur about 40 times).

2:3 my mind still guiding me with wisdom. From first to last (v. 9) the author used wisdom to discover the good (v. 1) and the worthwhile (v. 3). under the heavens. See note on 1:3.

2:4–9 See 1Ki 4–11, which tells of Solomon’s splendor and of his wives; see also photo (and its caption).

2:8 provinces. Probably the neighboring territories from which tribute was collected. harem. The Hebrew for this word occurs only here in Scripture (see NIV text note). The meaning seems to be indicated in an early Egyptian letter that uses a similar Canaanite term for concubines. It fits the situation of Solomon, who had 300 concubines in addition to 700 wives (1Ki 11:3).

2:9 See 1:16.

2:10 labor . . . toil. A key thought in Ecclesiastes is the meaninglessness (v. 11), apart from God, of “toil,” “labor,” “work”—words that occur almost 40 times.

2:12–17 The Teacher returns to the folly of trying to find satisfaction in merely human wisdom (see 1:16–18; see also note on 1:12–18).

2:12 king’s successor. Either the Teacher himself (see 1:1) or one who would come after him (cf. 4:15–16).

2:13 wisdom is better than folly. Even secular human wisdom is better than folly, but in the end it is of no value, since the same fate overtakes both the wise believer and the foolish unbeliever (v. 14; see Ps 49:10). better. See note on 2:1.

2:14 eyes. Understanding (see Eph 1:18 and note).

2:16 People tend to soon forget even the greatest leaders and heroes (1:11).

2:17–23 To pursue human fulfillment through work done “under the sun” (vv. 17–20,22; see 1:3 and note) is grievous and meaningless and leads to despair; its fruits must be left to others, whose character one cannot predict.

2:18 leave them to the one who comes after me. See v. 21; Ps 39:6; Lk 12:20.

2:19 who knows . . . ? For a more searching “Who knows . . . ?” for secular people, see 3:21.

2:24–25 The heart of Ecclesiastes, a theme repeated in 3:12–13,22; 5:18–20; 8:15; 9:7 and climaxed in 12:13. Only in God does life have meaning and true pleasure. Without him nothing satisfies, but with him we find satisfaction and enjoyment. True pleasure comes only when we acknowledge and revere God (12:13).

2:26 but to the sinner. For exceptions to this general principle, see 8:14; Ps 73:1–12.

3:1–22 Humans have little or no control over times and changes. The eternal God sovereignly determines all of life’s activities (e.g., the 14 opposites of vv. 2–8).

3:1 Cf. 8:6. under the heavens. See note on 1:3.

3:2 a time. Divinely appointed (Ps 31:15; Pr 16:1–9). to plant. See photo.

3:9 See note on 2:17–23.

3:11 A chapter summary: God’s beautiful but tantalizing world is too big for us, yet its satisfactions are too small. Since we were made for “eternity” (but cf. NIV text note), temporal things cannot fully and permanently satisfy.

3:12–13 A pointer to the book’s conclusion. God’s people find meaning in life when they cheerfully accept it from the hand of God (2:24–26).

3:14 so that people will fear him. Sums up the message of the book (cf. 12:13).

3:15 See 1:9.

3:17 judgment. God’s true judgments are the answer to cynicism about human injustices. “The past” (v. 15) is not meaningless (as people dismiss it as being, 1:11), and God will override the perverse judgments (v. 16) of people (12:14). the righteous and the wicked. No one will escape divine judgment (cf. Ro 14:10; 2Co 5:10 and notes; cf. also Rev 20:12–13).

3:18 like the animals. Humans “under the sun” are as mortal as any animal; but, unlike animals, they must be made to see this condition and, through their dim awareness of eternity (v. 11), be distressed. The NT gives fuller teaching about human judgment and eternal destinies (cf. Mt 25:31–46; Rev 21–22).

3:19 same breath. See Ps 104:29–30.

3:20 to the same place. Not heaven or hell but humanity’s observable destination, which is a return to dust, just like the animals. Death is the great leveler of all living things (Ge 3:19; Ps 103:14).

3:21 Who knows . . . ? See 2:19 and note; cf. 12:7. On their own, human beings cannot know; they can only guess. The answer, revealed at first in glimpses (see, e.g., Ps 16:9–11; 49:15; 73:23–26; Isa 26:19; Da 12:2 and note), was brought fully “to light through the gospel” (2Ti 1:10; see also Jn 5:24–29).

3:22 nothing better. As an end in itself, work too is meaningless (4:4; 9:9). Only receiving it as a gift from God (v. 13) gives it enduring worth (v. 14).

4:1 oppression. A theme already touched on (3:16) and another ingredient in the human tragedy. To find life meaningless is sad enough, but to taste its cruelty is bitter beyond words.

4:2 happier than the living. See Job 3; Jer 20:14–18. For faith that sees a bigger picture, see Ro 8:35–39.

4:4–6 Neither hard work (motivated by envy) nor idleness brings happiness, meaning or fulfillment.

4:4 all toil and all achievement. This too is meaningless unless done with God’s blessing (see 3:13; cf. the selfless success of Joseph, Ge 39).

4:5 The ruin of the idle person is vividly pictured in 10:18; Pr 6:6–11; 24:30–34.

4:6 tranquillity. See Pr 30:7–9. Paul elaborates on this subject (Php 4:11–13).

4:7–12 Those who toil only for themselves—for whatever reason—lead meaningless and difficult lives.

4:12 two . . . three. A climactic construction (see Job 5:19; Pr 6:16 and notes).

4:13–16 Advancement without God is another example of the meaninglessness of secularism.

4:16 were before them. Stood before them and served them. those who came later. The next generation.

5:1–7 The theme of this section is the meaninglessness of superficial religion, as reflected in making rash vows.

5:1 Guard your steps. Think about what you ought to say and do. house of God. Here probably a reference to Solomon’s temple. listen. Not just hear but also obey. 1Sa 15:22 uses the same Hebrew verb and makes the same contrast between real and superficial worship. sacrifice. Probably connected with the vow of vv. 4–6.

5:2 quick with your mouth. As in a rash vow (cf. Jdg 11:30 and note). God . . . heaven . . . you . . . earth. Highlights the contrast between God and human beings.

5:3 A proverb. In context it suggests that in the midst of cares one dreams of bliss (as a starving person dreams of a banquet), and in anticipation may offer rash vows (“many words”) to God (v. 7). Thoughtless worship, including rash vows, is condemned (cf. Isa 1:11–15 and note).

5:4 vow. See Dt 23:21–23; 1Sa 1:11, 24–28. no pleasure in fools. In Scripture the fool is not one who cannot learn but one who refuses to learn (see Pr 1:20–27; see also NIV text note on Pr 1:7).

5:6 temple messenger. Probably the priest (see Mal 2:7 and note). Why should God be angry . . . ? To break a vow is a serious matter (see Nu 30:2 and note on 30:1–16) and can have disastrous consequences (Dt 23:21–23).

5:8 do not be surprised. For other frank appraisals of human society, see 4:1–3. This teacher, like Jesus, who “knew what was in” people (Jn 2:25), had no illusions or utopian schemes.

5:9 king . . . profits from the fields. See note on Am 7:1.

5:10 Greater wealth does not bring satisfaction (see 1Ti 6:6–8; see also Php 4:11–12 and notes).

5:11–12 Greater wealth brings greater anxiety about losing it (see vv. 13–14 and note on v. 13; Mt 13:22; 1Ti 6:9–10,17–19).

5:11 those who consume them. Parasitic human beings.

5:13 harm. Including worry about one’s possessions.

5:15 They take nothing. See Lk 12:13–21; cf. 1Ti 6:7.

5:18–20 See note on 2:24–25.

6:2–3,6 enjoy. Comparing v. 2 with 5:19 demonstrates that the ability to enjoy God’s blessings is a bonus—a gift of God, not a right or guarantee. God calls the person who forgets this truth a “fool” (Lk 12:20).

6:2 strangers enjoy them instead. For example, when people are robbed of their wealth or die without heirs. “Man proposes, but God disposes” (Thomas á Kempis, Imitation of Christ).

6:3 does not receive proper burial. Dies unlamented or dishonored, like King Jehoiakim (Jer 22:18–19). stillborn child. For the secularist, life is a pointless journey to extinction, to which being stillborn is the quickest and easiest route (cf. Job 3:16; Ps 58:8).

6:6 to the same place. Still talking in terms of what we can observe (that all people die), not of what lies beyond death and the grave (see v. 12; 3:19–21 and notes).

6:7–12 In confronting complacency, the Teacher gives several causes for concern: the short-lived (v. 7), debatable (v. 8) and elusive (v. 9) rewards of life; the limits of our creativity, power and wisdom (vv. 10–11); and the unreliability of merely human values and predictions (v. 12).

6:9 It is better to be content with what one has than to nurture unrestrained desires (cf. Php 4:11–12 and note on 4:12; 1Ti 6:6,8). “A bird in hand is worth two in the bush” (Cervantes, Don Quixote).

6:10 named. Predetermined by God (see notes on 3:1–22; 3:2). known. Foreknown by God. someone who is stronger. God (cf. Ps 139:16; Isa 45:9–10; Ro 9:20).

6:12 like a shadow. See Job 8:9 and note.

7:1 day of death better. The Christian has ample reason to say this (2Co 5:1–10; Php 1:21–23). But the Teacher’s point is valid, as explained in vv. 2–6; namely, that happy times generally teach us less than hard times.

7:6 crackling of thorns. The “laughter of fools” is likened to a noisy, but short-lived, fire (see Ps 58:9 and note).

7:7 bribe. Money and power tend to corrupt (see Mt 28:11–15; Lk 22:4–6; 1Ti 6:6–10).

7:9 anger. See, e.g., Pr 16:32; 17:14; 1Co 13:4–5.

7:11 see the sun. Are alive.

7:12 preserves those who have it. Cf. Pr 3:13–18; 13:14.

7:13 Who can straighten . . . ? Not fatalism, but a reminder that mere mortals cannot change what God determines (see note on 1:15; cf. also note on 3:1–22).

7:14 God has made the one [bad times] as well as the other [good times]. Cf. Ro 8:28–29.

7:15 the righteous perishing. Righteousness is no sure protection against hard times or an early death.

7:16 not . . . overrighteous . . . overwise. If true righteousness and wisdom do not necessarily prevent ruin, then extreme, legalistic righteousness and wisdom will surely not help.

7:17 not . . . overwicked. Extreme wickedness is even more foolhardy.

7:18 the one . . . the other. The God-fearing person will avoid both extremes (legalism and libertinism) and lead a balanced—truly righteous and wise—life (cf. Ro 6:14).

7:20 no one on earth . . . righteous. A sober biblical truth (1Ki 8:46; Ps 14:1, 3; 143:2; Pr 20:9; Ro 3:9–24).

7:24 See Job 28:12–28; 1Co 2:9–16.

7:26 See Pr 7:6–27.

7:27 Teacher. See note on 1:1. Adding one thing to another to discover the scheme of things. This inductive method can never be complete, nor can we reliably interpret all that we manage to observe (3:11b). Human wisdom and understanding must always yield to revealed truth.

7:28 one upright man . . . but not one upright woman. According to the Teacher’s experience. Scripture nowhere declares that women are morally inferior. See article.

7:29 God created mankind upright, but. See Ge 3:1–6; Ro 5:12.

8:2 king’s command. Both principle (v. 2) and prudence (vv. 3–6) set limits on our freedom. took an oath. Of loyalty to the king (as seen, e.g., in 1Ch 29:24).

8:3 Do not . . . hurry to leave the king’s presence. To do so would show lack of respect—even disloyalty—to him.

8:4 who can say . . . , “What are you doing?” Cf. Isa 45:9; Ro 9:20.

8:5 Whoever obeys . . . will come to no harm. See Ro 13:3–5 and notes.

8:6 though a person may be weighed down by misery. People should put the king’s command above their own misery.

8:7–8 no one knows . . . no one has power. See Ps 31:15; Mt 6:34; 2Co 5:1–10; Jas 4:13–16.

8:8 wickedness will not release. Moral evil has great power to enslave (see Ro 7:15–24 and note on 7:17). But see Ro 7:25 and note.

8:10 the wicked buried. In this context implies undeserved respect (see note on 6:3; cf. Job 21:28–33; Lk 16:22).

8:11 Delayed punishment tends to induce more wrongdoing.

8:12 I know. Here the Teacher speaks from mature faith, not as one “still searching but not finding” (7:28). For similar declarations, see 3:17; 11:9; 12:14.

8:14 Job 21–24 enlarges on this; Ps 73 draws the sting of it; and Jn 5:28–29 gives the final explanation. on earth. See 1:3 and note.

8:15 eat . . . drink . . . be glad. Spoken gratefully (see 5:19; 9:7; Dt 8). For such words spoken arrogantly, see Lk 12:19–20; 1Co 15:32.

8:17 No one can comprehend. Dt 29:29 sums up what we are allowed and not allowed to know (cf. Ro 11:33).

9:1 whether love or hate. The future is under God’s control, and no one knows whether that future will be good or bad (cf. 3:1–14).

9:2 common destiny. See v. 3 and note. Not only the wise and foolish (2:14) but also the good and the bad are seen leveled, in the sense noted at 3:20. For the Teacher’s conviction (beyond mere observation) that God ultimately will see justice done, see note on 8:12.

9:3 evil . . . evil. The apparently common destiny (both the righteous and the wicked die) encourages some people to sin (see 8:11 and note).

9:5 no further reward. The dead have lost all opportunity in this life for enjoyment and reward from labor (v. 6).

9:7–9 The Babylonian Gilgamesh epic contains a section (10.3.6–14) remarkably similar to this passage, illustrating the international flavor of ancient wisdom literature (see chart, article, and photo).

9:7 See note on 8:15.

9:8 be clothed in white . . . anoint your head with oil. Expressions of joy (cf. Ps 45:7 and note).

9:10 Cf. Col 3:23.

9:11 time and chance. Success is uncertain—more evidence that humans do not ultimately control events.

9:12 hour. Of disaster. people are trapped. Success is unpredictable, because people are not wise enough to know when misfortune may overtake them.

9:15 But nobody remembered. Further warning against placing too high hopes on one’s wisdom. Its reputation fades, its good is soon undone (v. 18b) and it has no answer to death (2:15–16).

10:1 a little folly outweighs. 2Ki 20:12–19 presents a striking example.

10:2 to the right . . . to the left. These can stand for the greater good and the lesser good (cf. Ge 48:13–20); or perhaps here, as in some later Jewish writings, for good and evil (cf. Mt 25:33–34,41).

10:5 error . . . from a ruler. For the Teacher’s observations on human regimes, see vv. 4,6–7,16–17,20; 3:16; 4:1–3,13–16; 5:8–9; 8:2–6,10–11; 9:17.

10:6–7 See Pr 19:10 and note; 30:21–22.

10:8 Cf. Am 5:19.

10:12 Words. A favorite topic in wisdom literature (see, e.g., Pr 15; Jas 3:2–12).

10:15 fools . . . do not know the way to town. Since in Scripture a fool is one who refuses God’s teaching (see note on 5:4), this caustic saying (probably proverbial) refers to more than mere stupidity.

10:16 whose king was a servant. A small-minded upstart, not a “poor but wise youth” as in 4:13. See 2Ki 15:8–25; Hos 7:3–7, which portray some of the short-lived usurpers and vicious courtiers who hastened the downfall of Israel.

10:18 laziness . . . idle. See note on 4:5 and photo below.

10:19 money is the answer for everything. Can be read at various levels—as a wry comment on human values, as sober advice to earn a good living rather than have a good time (see the first two lines) or as stating the great versatility of money (cf. Lk 16:9 and note).

11:1 Be adventurous, like those who accept the risks and reap the benefits of seaborne trade. Do not always play it safe (see Pr 11:24 and note).

11:2 Diversify your efforts because you never know which ventures may fail. “Don’t put all your eggs in one basket.”

11:3–6 clouds . . . tree . . . wind . . . seed. Do not toy with maybes and might-have-beens. Start where you can, and recognize how limited your role (or knowledge) is.

11:5 wind. See NIV text note; cf. Jn 3:8 (“wind” and “spirit” translate the same word in the original in both verses).

11:7–10 Live life to the fullest (cf. Jn 10:10; Php 1:21 and notes).

11:8,10 meaningless. Warns against letting the wonderful gifts mentioned in vv. 7–10 dazzle and distract us. Verse 9 sets us on the true course.

11:9 judgment. See 12:14 and note. The prospect of divine praise or blame makes every detail of life significant rather than meaningless. To know this gives direction to our hearts and discrimination to our eyes. The stage is set for ch. 12.

12:1 days of your youth. Cf. La 3:27.

12:2–5 A graphic description of progressive deterioration; an allegory about aging.

12:3–4 These metaphors may refer to parts or functions of the body (hands, legs, teeth, eyesight and hearing). But the imagery should not be pressed to the extent that it destroys the poetry, which moves freely between figures such as darkness, storm, a house in decline and a deserted well, and such literal descriptions as in v. 5a.

12:5 almond tree. Its pale blossom possibly suggests the white hair of age. grasshopper. Normally agile, its slow movements on a cold morning (cf. Na 3:17) recall the stiffness of old age. eternal home. In context, probably points simply to the grave, not beyond it (see Job 10:21 and note; 17:13).

12:6 silver cord . . . golden bowl. A hanging lamp suspended by a delicate silver cord. If the thin cord breaks, this light and beauty will perish, suggesting how fragile life is.

12:8 Meaningless! See 1:2 and note; see also Introduction: Literary Features. Such is life “under the sun” (on earth, apart from God), ending in brokenness. But with a relationship to our Creator already demanded (v. 1), and with the fact of his judgment affirmed (11:9), meaninglessness is not the last word. Teacher. See note on 1:1.

12:9 pondered and searched. A rigorous process, with no pains spared in seeking truth and comprehension.

12:11 goads. Pointed sticks used for guiding herd animals. Here, pointed truths guiding human beings. firmly embedded nails. Truths that are dependable and reliable. given by one shepherd. Either the Teacher (qoheleth; see 1:1 and note) or God himself (see NIV text note).

12:13 Fear God. Loving reverence is the foundation of wisdom (see Ps 111:10; Pr 1:7 and notes), as well as its content (Job 28:28) and its goal and conclusion. the duty of all mankind. Here is our fulfillment, our all—a far cry from meaninglessness.

12:14 every deed into judgment. Glimpses of this truth are given at intervals in the book: See 3:17; 8:12–13; 11:9 and note; see also Mt 12:36; 1Co 3:12–15 and notes; 2Co 5:9–10; Heb 4:12–13. every hidden thing. See Ro 2:16.