Tradition says that Solomon wrote this book, although many now doubt his authorship. Some believe the writer was an unnamed teacher or assembly leader who merely played the role of a king (1:1). Others say a wise man collected the views of the Teacher as a means to instruct his son (12:11–12).
It can be, if we look for meaning in the wrong places. The Teacher described his search in various pursuits—wisdom, work, pleasure, prestige—and how he came up empty every time. Meaningless can literally mean “vapor” or “breath.” The word stresses the nothingness of life apart from God. The Teacher echoes this refrain throughout the book, beginning and ending on this note (1:2; 12:8).
Many think the Teacher, though wise, was a skeptic who based his view of life on what he observed around him. They think that when the Teacher spoke of life under the sun (1:3), he meant life apart from God; he was describing a fallen world under the curse of sin.
The Teacher was correct then, but only up to a point: Apart from God, life is meaningless. However, this is not the final word of the book of Ecclesiastes. According to its conclusion, there is meaning in life right now in the present (12:9–14). Some say the book’s upbeat summary came from a wise man who used the Teacher’s pessimistic views as a starting place for his son’s instruction.
Is there really no point to life? (1:6–8)
The Teacher looked at nature and observed cycles that seem repetitive and endless: the wind keeps blowing in circles, water goes from streams to the sea and then back again. He concluded that people are much the same way. They are never satisfied in this life and are always looking for more—more excitement, more money, more recognition, more love. Unless we rise above this fallen world, life will prove frustrating and unsatisfying.
Why did the Teacher say nothing is new? (1:9–10)
While there may be new circumstances and new lifestyles, people today are just like those who lived in the days of the Teacher. People make discoveries and invent things, but novelty fades with time. In a real sense, life on earth is essentially much the same as it was long ago, at least from the Teacher’s perspective. Nothing has changed or improved in the areas of human nature and sin. Still, the Teacher’s dour perspective needs some qualifiers, for the Bible tells of God doing a new thing (Isa 43:19) and that in Christ … the new is here (2Co 5:17).
Has God put a burden on us? (1:13–14)
Yes—according to the Teacher or from the perspective of a person apart from God. In fact, the Hebrew literally says that God has given men and women an “evil burden.” The Teacher then supported his contention by citing death, the inability to know the future and political oppression as factors that contribute to the hardship of life. But keep in mind the final conclusion (12:8–14).
What does a chasing after the wind mean? (1:14, 17)
It’s a figure of speech that conveys the idea of futility. As the wind cannot be chased down and caught, so life’s meaning also often eludes our grasp.
What does it mean to say something is crooked and cannot be straightened? (1:15)
This is a proverb, a literary technique the Teacher used occasionally throughout the book to support his point. The thrust of this proverb is that there is something fundamentally wrong with life on earth. It asserts the fatalistic perspective that God has burdened humanity with unsolvable problems (v. 13).
Why does wisdom cause sorrow? (1:18)
In a sense, “ignorance is bliss,” for the fool can live life without a clear vision of the end. But the wise person knows death will come. There are human limitations that even wisdom cannot overcome (2:12–16). Wisdom has value (2:13), but it still cannot change the fate that overtakes everyone: death (2:16).
What’s wrong with pleasure? (2:1–2)
Pleasure is part of God’s design and, as such, is good. But pleasure alone does not give meaning to life. If pursued as an end in itself, it is short-lived and superficial. When not enjoyed for the glory of God, it serves, at best, as an anesthetic to the harsh realities of life.
The Teacher explored many different things in an attempt to find meaning in life. He enjoyed sensual pleasures and wealth, and he undertook great achievements. But he concluded that, while these things might bring temporary enjoyment, the results do not last. As we read Ecclesiastes, we must constantly keep in mind that the Teacher was speaking of things apart from God—things under the sun. As a whole, the Bible teaches that life’s meaning can be found in an ongoing, vital relationship with God (Ac 20:24; 2Co 4:16–18).
Why did the Teacher consider madness and folly? (2:12)
The Teacher intended to explore everything under the sun (v. 11). He determined to consider all options—to leave no stone unturned in his search for meaning. If he could not find life’s purpose in the highest forms of wisdom, he would consider the other extremes—folly and even insanity. His conclusion: life’s meaning is found in neither wisdom nor insanity.
Are the wise no better than fools? (2:13–16)
The Teacher acknowledged that wisdom has its advantages over folly (v. 13). But he was looking for more; he was looking for life’s ultimate meaning. To his way of thinking, wisdom could not provide meaning for life because death brought wisdom to an end. The Teacher believed death made everything in life insignificant. His understanding was limited, though. He could not have foreseen that Jesus would triumph over death so we might live forever (1Pe 2:24).
What does someone gain by being wise? (2:15)
Wisdom enables a person to work graciously within human limitations, while ignorance compels people to rebel against limitations and make choices that harm themselves and others. The Teacher emphasized that both the wise and the fool must die, and both will be forgotten in time.
What brings contentment? (2:24–25)
Concluding that life is meaningless, the Teacher advised taking comfort in daily pleasures. “Eat, drink and be merry,” he seems to say. “Work hard and play hard.” “Do whatever God enables you to do.” His general pessimism, however, suggests that he was unable to follow his own advice. Deep-thinking people often find that simple pleasures fail to satisfy. A better answer comes in the conclusion of the book: contentment comes through a life of faith and obedience (12:13).
What’s the sinner’s task? (2:26)
The sinner who strives to accumulate wealth is destined to futility, for someone else eventually will get his wealth—if not soon, then certainly when death comes. This theme is common in Old Testament wisdom literature (e.g., Pr 11:4, 7; 13:21–22). Some suggest the Teacher was not describing penalties for sin but God’s seemingly arbitrary ways. They speculate that the Teacher felt God was unfair, favoring some and not others—another meaningless thing about life.
Does this describe a balanced life? (3:1)
Though it appears that the Teacher was outlining a formula for a balanced life here, it’s much more likely that he was telling what life is—not what it should be. These verses describe life more than they offer advice for life. The fact that life contains such a wide range of experiences led the Teacher to a somewhat pessimistic rhetorical question: What do workers gain from their toil? (v. 9). In other words, “Why fight it?”
The Teacher is not saying there is a time when killing is desirable. He is simply saying that killing happens. It is true, however, that under certain conditions killing was authorized and considered appropriate—as punishment for some crimes under the Law of Moses, for instance, or during times of war or when defending oneself from deadly force.
How does God set eternity in the human heart? (3:11)
As human beings, we have an awareness of something beyond ourselves—something bigger than we are. Pursuing this awareness can lead to a dissatisfaction with life. Though God set eternity in the Teacher’s heart, it led to frustration rather than to contentment since he could not fathom what God has done.
How does God compel us to fear him? (3:14)
An attitude of fear for God flows out of an awareness that our security is found not in the fleeting pleasures of this world but in the God who made and controls all things. While God might seem to force us to fear him, he leaves our response up to us. His part is to demonstrate to us that joy and satisfaction can ultimately be found in him.
It appears that the Teacher drew on his upbringing and early training to say that God will bring justice to a crooked world. Yet, he saw oppression and injustice in the world such as inept or corrupt courts (v. 16) and authorities who abused their power (4:1–3). He saw death—the great equalizer—bringing down everyone, including the wicked (3:18–22). Though he seems to imply that death alone does not bring justice, the conclusion of the book underscores the certainty of final judgment (12:14).
Do people die like animals? (3:18–19)
The Teacher probably did not have a clear understanding of the afterlife (cf. 9:10). To him, death ended it all, taking all meaning out of life. He thought that human beings have no advantage over animals in death and, in one sense, he’s right. However, the Teacher’s perspective does not account for bodily resurrection (1Co 15:12–57).
Why would a Biblical writer offer no hope in death? (3:20–22)
The Teacher expressed an earthly focused perspective of life. It is included in the Bible to show us how futile life can be when it is lived without a divine perspective. With no consideration of an afterlife, physical death appears to be the end of existence. Human life seems to have no advantage over animal life, and fatalism ultimately sets in (9:11). Keep in mind that this is not a desired perspective but is one that many people have. See the article What can we believe in this book? (9:4–6).
Is it better not to be born? (4:1–3)
Job thought so (Job 3:1–26). Unable to find an answer to explain oppression and injustice, the Teacher despairingly concluded that death—or no existence at all—is better than life in an oppressive world. For those who have suffered oppression, especially without God as their hope for redemption and justice, the Teacher’s reasoning makes sense. However, those who trust in God can see good come out of suffering (Ro 5:3–5; 8:17; 1Pe 1:6–7).
Is accomplishment fueled by envy? (4:4–6)
Often it is, in the natural order of things. The Teacher turned his jaundiced eye toward industry and saw only envy. He believed that people work primarily to get ahead of their neighbors. Today we might call it “keeping up with the Joneses.” Beneath the virtue of hard work, the Teacher saw the self-serving depravity of human nature. He underscored the futility of it all by quoting two contrasting proverbs—the first advising against laziness (v. 5), the second advising against empty activity (v. 6).
Why did the Teacher mention the value of companionship? (4:9–12)
Though the Teacher was often pessimistic and down on life, he was also practical. So while talking about a corrupt world full of troubles, he went on to suggest one way of coping: People are better off when they have friends to help them with the challenges of life. In fact, the more difficult life is, the more valuable friends become. There is strength in numbers.
Why would a ruler be honored by one generation but despised by the next? (4:13–16)
The Teacher didn’t elaborate. Indeed, it appears that he was puzzled himself by the course of events. Perhaps he was bothered by the unfairness of life, by the fact that so much that happens in life seems arbitrary. It may be that he was describing this situation to illustrate that the value of wisdom appears to be only temporary.
What is a sacrifice of fools? (5:1)
It is a sacrifice offered without faith and performed only because of cultural or traditional demands. The Teacher warned that it is dangerous to unthinkingly offer sacrifices. He advised people to be cautious in approaching God.
Do dreams increase in times of stress? (5:3)
They can. While the conscious mind drifts off to sleep, the subconscious mind continues to work, using symbols and images in deep and powerful ways to help resolve problems. Stress can therefore increase the frequency dreams.
Is it better to have no intentions than unachieved good intentions? (5:4–6)
Good intentions are one thing; vows are something more. In Old Testament times, a vow was a promise or commitment—a religious tribute to God. Worshipers often vowed to do something unusual if God answered their prayer. Vows were not required, but once a vow was made, it was imperative that it be fulfilled. Careless vows made without counting the cost still had to be performed. The Teacher therefore felt it was better not to make a vow than to make one and not fulfill it (Pr 20:25).
Is oppression by rulers okay? (5:8–9)
The Teacher was not endorsing oppression. He simply was saying, Do not be surprised at such things. Oppressing citizens brings short-term gains, but in the end, the tyrannical and corrupt ruler suffers the eventual result: rebellion.
How does God want us to save, spend and give our money? (5:10)
Believe it or not, money and possessions are the most talked about subjects in the Bible—more than prayer, faith or salvation. That’s because God knew what areas we would struggle with. Our interaction with money should begin with acknowledging that everything belongs to God (Ps 24:1). This is why God told us that when we give back to him, we will learn to revere the LORD [our] God always (Dt 14:23). When we honor the LORD with [our] wealth, we demonstrate that we trust him; in return he promises to take care of us (Pr 3:9–10). Old Testament tithes were to be given to God from the proceeds of land, herd and flock. The Israelites were to give a percentage of their belongings to God, recognizing God as both the source and owner of all material blessings. That percentage, which is commonly assumed to be 10 percent, was probably more than 20 percent annually, in keeping with the Israelites’ financial obligations under the Mosaic Law (Ex 13:1–16; 23:14–19; Lev 19:23–25; Nu 28:1–29:40; Dt 16:9–17; 26:1–15).
Many Christians today think tithing is no longer a mandated ordinance for believers; even so, that is not justification for not giving at all. Just as Jesus’ summary of the Ten Commandments (Mk 12:29–31), while less complicated, is nonetheless infinitely more demanding than the original set of concrete stipulations, so the New Testament standard of giving impacts us no less than the tithe did the ancient Israelites. The apostle Paul summed up the New Testament standard of giving in 2 Corinthians 9:6–7 when he said, Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver.
Limiting ourselves to a rigid 10 percent standard of tithing can cause us to miss the fundamental principle behind Biblical generosity: God’s liberality is the basis for his people’s openhanded, bighearted responses. In fact, we are called to willingly offer 20, 30 or even 100 percent (Lk 18:22) if that is what the Lord should require of us. Many Christians have adopted a system called 10–10-80, which is to give 10 percent of their total income, save 10 percent and live on 80 percent. These percentages aren’t mandated in the Bible, but the principle as a whole is both Biblical and practical.
What’s wrong with buying things? (5:11)
The Teacher realized that spending money as an end in itself never satisfies a person or gives meaning to life. No matter how much money a person has, the amount is never enough (v. 10). In fact, the more wealth someone acquires, the faster they spend their money (v. 11). A large estate and many possessions require careful management and many employees to care for it all. The larger the income, the greater the expenses. The Teacher pointed out that this is a never-ending cycle.
Why would abundance make you lose sleep? (5:12)
The rich may lose sleep because they are constantly worrying about protecting their wealth and thinking about how to increase it. Also, they know deep down that when they die, they can’t take their wealth with them. Possessions have a way of possessing us, unless we view ourselves as stewards rather than owners.
Is it wrong to accumulate wealth? (5:13)
In the Old Testament, wealth and prosperity were sometimes signs of God’s favor (2Ch 1:11–12). However, wealth can tempt us to believe that our own abilities, rather than God’s blessing and grace, made prosperity possible. See How can instant prosperity affect one’s relationship with God? (Dt 6:10–12).
Accumulating wealth is wrong when we try to hoard it and trust in it to save us. Jesus explicitly warned against accumulating wealth (Mt 6:19). However, as a means to an end, much good can be accomplished in the world when wealth is used to further God’s work. The parable of the ten minas describes a man who entrusted money to ten servants to manage for him. The servants who earned interest for the man were rewarded, while the servant who neglected his responsibility was penalized (Lk 19:11–27).
Whatever God entrusts us with, whether little or much, he expects us to prove ourselves faithful and generous (1Co 4:2; 2Co 9:6–11), for he is the one who gives us the ability to produce wealth (Dt 8:17–18).
What is a grievous evil? (5:13)
It’s a terrible injustice, something that is more than unfair. Grievous may suggest the idea of “sickening”—the Teacher was sick about what he saw.
Why did the Teacher accuse God of preventing people from reflecting on life? (5:19–20)
The thought here is not that no reflection takes place but that life will be so occupied with gladness that the meaninglessness of life will nearly be forgotten. While the frustrations of life can be preoccupying, the life of faith and joy can be even more preoccupying.
What is a proper burial? Is it okay for a Christian to be cremated? (6:3)
The ancient Hebrews laid a body to rest within a day or two of death because it was not embalmed or preserved. They buried a loved one in a tomb hewn from rock, in a cave or in an earthen grave beside other deceased family members. The Bible does not specify how a body ought to be buried, so Christians today use a variety of burial practices. Different cultures have different funeral customs, ranging from elaborate and costly rituals to cremation and the scattering of ashes.
Some Christians believe that since people have been sown a natural body (1Co 15:44), the natural body must not be destroyed by cremation. They contend that a cremated body will somehow not be resurrected. But God said that we were created from the dust (Ge 2:7), we are dust and to dust we will return (Ge 3:19). The process of physical decomposition is inevitable once life ends.
The burial method chosen will be of no consequence when we take on our imperishable bodies and are clothed with immortality (1Co 15:53–54). God will know us and receive us into life eternal regardless of how we were buried. Burial customs and rites are for the benefit and comfort of those who remain.
Why was a proper burial important to the Teacher? (6:3)
In the ancient world, a proper burial brought closure to a person’s life. It signified that he or she had died peacefully and in prosperity. The alternative to proper burial—rotting in the open countryside after dying in battle or in poverty—meant that a person’s life was not prosperous or successful. See the article What is a proper burial? Is it okay for a Christian to be cremated? (6:3).
What’s the difference between what the eye sees and a roving … appetite? (6:9)
What the eye sees is at hand—perhaps within grasp. But a roving … appetite is not satisfied with what is at hand. It impatiently looks for something new, something better or something that is not certain. The Teacher’s proverb is similar to the modern proverb “A bird in the hand is worth two in the bush.”
The Teacher viewed mindless repetition of words as meaningless. Fools may think they sound important because they use many words. The book of Proverbs, however, values words used sparingly (e.g., Pr 10:8, 19; 17:27–28). The Teacher may have been making an even more forceful point: everything has already been said, so it is pointless to argue with someone who is stronger (Ecc 6:10)—perhaps a reference to God. In this view, more words mean nothing.
Why didn’t the Teacher know what was good for someone? (6:12)
The Teacher may have known what was good (cf. 12:1–14), but he asked the question anyway as part of his search for meaning in life. On the other hand, the Teacher may not have known what was good for someone because he had an earthly perspective—he was viewing life under the sun. In this world there is no meaning apart from God, so it’s no wonder that the Teacher was struggling to find moral absolutes in terms of what is good for us in life.
Why does chapter 7 change to poetry? (7:1–29)
Some think the Teacher had stopped analyzing the dilemma of life and was now giving practical advice. They see the Teacher’s list of proverbs in this chapter as perhaps something of an answer to his question, Who knows what is good for a person in life? (6:12). However, others point out that his dark tone continues as he declares death being better than life (7:1–2), the futility of righteousness (vv. 15–16), the impossibility of being wise (v. 23) and so on. Either way, it is helpful to remember that proverbs are not intended to be absolute, unalterable guarantees; they are general principles and observations of life. See the article Are proverbs ironclad promises? (Pr 3:1–4).
What’s good about being sad? (7:3)
Life is a serious matter, according to the Teacher. Sadness reflects realities that touch on something far deeper than good times. We live in a fallen world that offers no hope. Those who search only for good feelings are out of touch with what really matters in life (cf. 5:20). It’s true that lasting happiness does not come through anything this world has to offer but only through eternal realities found in Christ.
Why is it unwise to recall “the good old days”? (7:10)
In general, the person who thinks life was better in the past than in the present is probably self-deceived. After all, there is nothing new under the sun (1:9). It is only our forgetfulness that makes us think things have gotten worse. In a world of sin, things have always been bad. Wishing for what we think was better (but actually wasn’t) is not helpful in dealing with issues of right and wrong.
Is God to blame for bad times? (7:13–14)
In one sense, yes. God himself took credit for creating darkness as well as light and for causing disaster as well as prosperity (Isa 45:7). God is sovereign over all that he has created. The Teacher echoes what Job said: Shall we accept good from God, and not trouble? (Job 2:10). The conclusion of Ecclesiastes, however, reminds us that God one day will judge everything, whether it is good or evil (Ecc 12:14). See the article Why does God send calamity? (La 3:38).
How can we be overrighteous? (7:16)
We can’t be too righteous—if our righteousness comes from God. But those who take pride in their righteousness and those who base their righteousness on legalism will end up frustrated. In that sense, some people (e.g., the Pharisees of the New Testament) are so righteous that they miss God. (We might call this “self righteousness.”) The Teacher, however, may have simply been disillusioned about the inequities of life, saying, in essence, “Being good doesn’t offer any guarantees, so don’t bother trying to be perfect.”
How can someone die before his or her time? (7:17)
God determines the span of every life, but fools can hasten their end by making poor choices. They take unnecessary risks, think only short-term, choose damaging lifestyles and waste their potential.
Should we ignore what people say about us? (7:21)
The Teacher is not talking about ignoring criticism. He only advises us not to go out of our way to hear criticism. We shouldn’t eavesdrop; we shouldn’t strain our necks trying to listen in on every conversation. If we do, sooner or later we’ll be disappointed by what we hear being said about us. The Teacher points out that just as we have said negative things about others, others say negative things about us (v. 22).
Wisdom is gained from Scripture. It can also be acquired through lessons learned from others and from our own experiences. A wise person examines events, circumstances and people while asking questions such as “What does this mean?” and “What would God have me learn from this?” Learning from other wise people and from Scripture can provide insights that add perspective and prompt questions for further thought.
Must a person be old to have wisdom? (7:24)
Age alone does not guarantee wisdom, though older people typically have a greater capacity for wisdom because they have had more life experiences and may have had a longer walk with the Lord than younger people have had. Still, there are foolish old people who live in futility (4:13; 5:17).
The Teacher in Ecclesiastes was old and had become wise, and the younger people he addresses in his book have the potential to become wise if they listen to the counsel of their elders and deliberately pursue the Lord and receive the wisdom God gives (Pr 1:1–4:27). Wisdom comes with maturity, but maturity is not necessarily based on how old one is.
How did the Teacher know about deceitful women? (7:26)
Those who think that the Teacher was Solomon (see Introduction: Who wrote this book? ) think that he was reflecting on his own sad history with foreign wives who ensnared him with their false worship (1Ki 11:1–6). Those who think that the Teacher was not Solomon think that the Teacher was simply commenting on some women in general, saying that there is a kind of woman who preys on men. Others think that this is a warning against adultery (cf. Pr 6:20–7:27).
If God made humans upright, why are we so flawed? (7:29)
The Teacher himself answers this question: they have gone in search of many schemes. He understood that people tampered with God’s good design. Though God created people in his own image (Ge 1:27) and very good (Ge 1:31), Adam willfully disobeyed God’s command (Ge 3:1–6), and so sin and despair entered the world (Ro 5:12–14).
Are some rulers beyond accountability? (8:2–6)
It appears so, at least for a time. While in power, rulers do what they please. The Teacher was not claiming that rulers are infallible but that those in a position of authority are there because the authorities that exist have been established by God (Ro 13:1; see Ps 75:6–7; Da 2:21; 4:25). That’s why people pledged before God their loyalty to the king (Ecc 8:2).
What does wickedness will not release those who practice it mean? (8:8)
This chapter gives several examples of the inability of people to control certain situations in life. One of those situations involves the consequences of living a wicked life. A person cannot choose to commit a wicked act and then escape the penalty for it. Their evil act has in it its own judgment (Jer 2:19; Gal 6:7).
What was a proper burial? (8:10)
In the ancient world, a proper burial brought closure to a person’s life. It signified that he or she had died peacefully and in prosperity. The alternative to proper burial—rotting in the open countryside after dying in battle or in poverty—meant that a person’s life was not prosperous or successful. See the article What is a proper burial? Is it okay for a Christian to be cremated? (6:3).
Does meaningless include injustice? (8:14)
Yes. According to the Teacher, rampant injustice in the world contributes to his verdict that everything is meaningless. If the wise and the godly are not rewarded, what meaning is there in living a wise and godly life (9:11–17)? Again, note that purpose and meaning may not be found until after this life has ended, when the final accounts are settled (12:14).
What gives contentment? (8:15)
Concluding that life is meaningless, the Teacher advised taking comfort in daily pleasures. “Eat, drink and be merry,” he seems to say. “Work hard and play hard.” “Do whatever God enables you to do.” His general pessimism, however, suggests he was unable to follow his own advice. Deep-thinking people often find that simple pleasures fail to satisfy. A better answer comes in the conclusion of the book: contentment comes through a life of faith and obedience (12:13).
Is life meaningless without purpose? (8:16–17)
Yes. For life to have purpose, we must grasp something larger than life and deeper than humankind. The Teacher tells us that the secrets of life’s meaning belong to God. The Teacher casts doubt on the traditional view that wise teachers can know the ways of the world, understand its meaning and know how to act. The Teacher tells us that no one can discover life’s meaning, not even the acknowledged teacher of wisdom.
What is our common destiny? (9:1–3)
Death is our common destiny, according to the Teacher. And from his limited perspective, he thought nothing lay beyond the grave (vv. 5–6). In his view, since both good and bad meet the same fate, God must be unfair: This is the evil in everything that happens under the sun (v. 3).
What can we believe in this book? (9:4–6)
It’s one thing to accept the Teacher’s pessimism about life under the sun, that is, on this side of eternity. But it’s something quite different to accept his pessimism about life and justice after death. How do the Teacher’s statements fit with the rest of the Bible?
People disagree about how to understand the book of Ecclesiastes. Some say the Teacher was essentially faithful to the truth but dared to grapple with hard questions and doubts. They therefore see his skeptical words as honest questions raised during a lifetime of learning and maturing.
Others view this book in a radically different way. They see the book as full of error, and they discount its teaching value because they say it was written by Solomon after he had fallen away from God (1Ki 11:1–6). Those who hold this view see the concluding verses (Ecc 12:9–14) as Solomon’s final repentance and trust in God.
Still others view this book as being written primarily by one person but introduced and summarized by a second person. Those who hold this view see the Teacher, the primary author, as a wise person who was also a skeptic. They think that a second, unnamed wise man, who used the Teacher’s bitter words to instruct his son, wrote 1:1 and 12:9–14 to put the book into context.
Whatever view is taken, two things should be kept in mind: (1) This book should be taken as a whole; isolated verses taken out of context can contradict the truth revealed in the Bible. (2) Any philosophy taken from this book should be evaluated by the teaching of the whole Bible. See the article What can we learn from Job’s friends? (Job 4:1).
Why be clothed in white and anointed with oil? (9:8)
This symbolized festive times of joy and celebration. But white clothes, which reflected rather than absorbed the sun, and oil, which protected against dry skin, also helped people battle the dry, hot climate of Israel. The context suggests that the Teacher was urging people to enjoy life to the full since, from his perspective, life is often meaningless and there is no existence after death.
What is the best way to share our faith in the workplace? (9:10)
First, it’s important for Christians in the workplace to have a proper understanding of work itself. God rested from his work on the seventh day—both as an example of how to rest and as an example of how to work. Work should not be treated as a means to an end but as a blessing and as a chance to be an example. In addition, Paul told us to obey our earthly masters not only when their eye is on [us] … but with sincerity of heart and reverence for the Lord … with all [our] heart, as working for the Lord, not for human masters (Col 3:22–23).
When it comes to evangelism, the book of Titus tells us to set an example by doing what is good, showing integrity, seriousness and soundness of speech that cannot be condemned (Titus 2:7–8). That means not looking down our noses in judgment or shoving our faith in someone’s face. Remember, it is the Holy Spirit’s job, not ours, to bring other people to the place where they are ready for the seed of the gospel to be planted.
But when the Holy Spirit does lead, we need to be ready to share our faith. Peter said, Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect (1Pe 3:15). Paul said that we should work in such a way as to make the teaching about God our Savior attractive (Titus 2:10).
What do we do in the next life? (9:10)
According to the Teacher, we do nothing—there is no activity in the afterlife. In his opinion, if we are going to have any joy, we will have to find it in this present life. We have to turn to the rest of the Bible, primarily the New Testament, to learn about resurrection and life after death (e.g., 1Co 15:12–57).
Are we at the mercy of chance? (9:11–12)
So often it seems that we have no control over the events of our lives—that blind chance determines who succeeds. The Teacher saw the seemingly arbitrary events of life as a sign that God is unconcerned and unfair in his dealings with humanity. The Bible as a whole, however, teaches that God is concerned about everyone (2Pe 3:9) and deals with people justly (2Th 1:6–10). What the Teacher did not factor in here is the final judgment, when all wrongs will be made right (Ro 2:5–11; 2Co 5:10).
If wisdom is so great, why is it despised? (9:13–16)
The Teacher was simply saying that credit is not always given where credit is due. Human nature doesn’t always appreciate wise counsel, even if its value is proven beyond all doubt—as in this example, where wisdom spared a city under attack. We often forget good advice once a problem has been solved.
What virtues characterize wisdom? (9:15, 17; 10:12)
Wisdom includes several virtues. First among them is the fear of the LORD (Pr 9:10). A wise person maintains an awesome respect for God and exhibits an attitude of reverent worship and prayerful study. The great men and women of the Bible sought to worship God with their whole beings, devoted themselves to the study of God’s Word, and then pursued human knowledge.
Discernment, another key virtue of wisdom, is necessary for distinguishing truth from falsehood (1Ki 3:9). Finding God’s creative handiwork in science, his truth in philosophy, his order in mathematics, his story of redemption in history and his ethical demands in culture are critical to acquiring wisdom, for they help us see life from God’s perspective.
Having trust in the LORD (Pr 3:5) is also essential for wisdom. When challenges present themselves, the wise trust that God will provide the means to help them overcome. The wise person also practices patience (Pr 19:11), knowing that not all answers to life’s issues are self-evident or simple (Ecc 7:8).
Other key virtues of wisdom include self-control, which helps the wise person act thoughtfully rather than rashly or out of anger (Pr 29:11); justice, which brings stability (Pr 29:4) and is understood by those who seek God (Pr 28:5); and love, which is the greatest virtue and without which all the rest are worth nothing (1Co 13:1–13).
What does it mean that the wise heart inclines to the right and the foolish to the left? (10:2)
This has nothing to do with our modern use of the terms right and left to label political conservatives or liberals. This basically means that wisdom and folly go in opposite directions. In the ancient world, right symbolized power, honor, authority and strength (Ge 48:18; Isa 41:10), while left represented the opposite—weakness or even evil.
Why are fools in high positions? (10:6)
Not everyone in a place of authority deserves to be there. Circumstances and injustice sometimes bring honor to fools, raising them to power. When fools are given positions of authority, the whole society suffers. Nevertheless, God uses all governments to accomplish his purposes (Da 2:21; Ro 13:1–7), even corrupt ones. See the article Does God support bad government? (Ro 13:1–7). This continues the Teacher’s observations that life doesn’t always seem fair to us. Some get more than they deserve, others get far less than they deserve.
Can we live without taking risks? (10:8–11)
No. To be diligent and industrious, the Teacher says, we have to risk loss, perhaps even injury. No matter how carefully we work, disaster could strike at any time. Some say the Teacher was simply observing life—that “accidents will happen”—and urging caution to avoid trouble when possible. Others say that the Teacher was making the point that mishaps are another example of life’s unfairness and God’s lack of concern.
What’s wrong with feasting in the morning? (10:16–17)
This is an image of bad rulers compared to good ones. The first priority of bad rulers is to fulfill their own appetites and desires. Good rulers, on the other hand, are disciplined. They enjoy good things but do so in moderation, so they can concentrate on governing well.
What makes a noble ruler? (10:16–17)
According to the Teacher, a noble ruler should be: (1) a descendant of rulers (not from the servant class); and (2) disciplined, avoiding excess. Though this seems elitist to our modern Western mindset, general principles can be made: rulers should have a healthy upbringing, have adequate resources, be well trained, and be prepared and equipped for the responsibilities of leadership.
Why would the Teacher say that money is the answer for everything? (10:19)
There may be a bit of sarcasm in the Teacher’s statement. Money is a dead end if pursued as an end in itself. On the other hand, lots of money may help someone who is searching for pleasure in an attempt to escape life’s harsh realities. See What brings contentment? (2:24–25).
What’s wrong with criticizing those in power? (10:20)
The Teacher lived in a culture in which the king’s word was final on the human level. A ruthless ruler could have his subjects executed simply for expressing an opinion that opposed the king’s. This may not apply in all cultures or times, but the principle remains: Be careful what you think or say in private; sooner or later others will find out.
Why ship your grain across the sea? (11:1)
This may be an expression describing business ventures—like investing and taking risks, perhaps in ocean-going trade. Such a view would fit the teaching in this section (vv. 1–6). Though the world is uncertain and humans cannot control what happens, it is still better to take action than to be paralyzed with fear and do nothing.
Is this advice to prepare us for disaster? (11:2)
One view is that the world is uncertain and humans cannot control what happens around them. Life is one risk after another. Because of this, the Teacher warns his readers not to “put all their eggs in one basket.” If one venture fails, others still have a chance to succeed. Another view is that the Teacher is advising generosity toward others now so that if disaster strikes, they will be generous in return.
What can we really understand about God? (11:5)
Some think the Teacher meant to demonstrate the futility of typical approaches to wisdom—to show that God and his works in the world cannot be understood by human reason. Others see his words as a sign of the Teacher’s resistance to God—that he refused to let God’s revelation shape his understanding. Either way, our knowledge is limited. Because of Jesus, we understand more about God than the Teacher did (Heb 1:1–3). But there still remain mysteries we cannot solve.
Why remember dark days? (11:8)
To keep a proper perspective. If the only goal people have in life is to be happy, they will not find meaning and purpose in life. But hard times—coupled with a serious view of life—can help people find God, as well as purpose, in life. See What’s good about being sad? (7:3).
Follow the ways of your heart: Is this advice or a warning? (11:9)
Perhaps both. With his pessimistic view of life’s hazards, the Teacher seems to be saying that it doesn’t really matter what one does. He advises young people to enjoy life as much as possible. But he footnotes his advice with a warning: Don’t be surprised at how short and meaningless it all seems when the harsh realities of old age, death and judgment overtake you.
Can we banish anxiety from [our] hearts? (11:10)
Not really, although our choice of lifestyle and attitude can have a tremendous influence on our peace of mind. The Teacher tells us to relax and enjoy life: Don’t worry about anything, he says; it’s all meaningless anyway. The Bible as a whole, however, teaches that inner peace can only be found by trusting in the Lord (Isa 26:3; 1Pe 5:7).
Is it meaningless to remember God in our youth? (12:1, 6–8)
The Teacher seems to have grown cynical in his old age. Still, he says that if we don’t remember God in our youth, we probably won’t remember him when our lives draw to a close. Others see the Teacher in a more positive light. They think the Teacher is advising us to give our best years to God. If we don’t, one day everything will seem meaningless.
What do all these metaphors mean? (12:3–5)
They illustrate old age. Some say keepers of the house refer to arms; strong men, legs or a bent back; grinders, teeth; windows, eyes; doors, ears; almond tree (in blossom), white hair; and grasshopper (in cold weather), slow movement. This is an allegory of aging, a graphic description of the body’s progressive deterioration.
What did the Teacher mean by eternal home? (12:5)
He simply meant the grave, not the Christian view of eternity in the presence of God. The image of mourners in the streets is a picture of the old man’s funeral procession.
How does our spirit return to God? (12:7)
The Old Testament understanding of life recognized that God provided the breath (or spirit) of life (Ge 2:7). It stands to reason, then, from an Old Testament perspective, that death is the same process in reverse. When life goes, it is because God takes back the breath (Ps 104:29). This verse does not refer to the heavenly afterlife Christians typically envision.
Why would a shepherd (rather than a carpenter) be hammering nails? (12:11–12)
This is a mixed metaphor. Some think shepherd refers to God, the source of all wisdom. It can be understood, however, as the collected wisdom of all the wise teachers of Israel. Others think it refers to the Scriptures—writings that cannot be compared to the countless books composed by humans (v. 12). As for the firmly implanted nails, some take them to symbolize the stability of wisdom teaching. Others suggest that the nails (like the goads) refer to the painful lessons of life taught by the wise teachers.
Should we avoid books and studying? (12:12)
This is not a warning against books. Verses 9–11 describe the beneficial results of the Teacher’s efforts in writing and arranging words of wisdom. This wisdom can motivate people to proper behavior (goads) and provide stability for their lives (nails). But many books are produced that lack this quality, and those books are not worth the effort required to study them. Our effort and respect should be given most often to things spoken by God (v. 13).
After everything the Teacher has said, why fear God? (12:13–14)
Some say that this conclusion only makes sense if the Teacher was transformed or if the writer of 12:9–14 was someone other than the Teacher (the primary writer of the book). See the article What can we believe in this book? (9:4–6).
Others say that the book’s ending is simply the final conclusion of the Teacher’s hard, unblinking look at life. They say that though the Teacher asked the difficult questions and was often cynical, the book also shows sparks of his faith. Indeed, this conclusion is not the first time we are urged to fear God (cf. 8:12–13). In this conclusion, however, faith is clearly favored over doubt.
Some think this conclusion was written by a wise man or an editor—someone other than the Teacher. They suggest that he used the writings of the Teacher primarily to demonstrate how futile they are. His intent was to teach his son (or perhaps a disciple, since my son [12:12] was a conventional way for a teacher to speak to his student) the better way, that is, to fear God (12:13–14).
Either way, the doctrine of the Old Testament is summarized here in a few short phrases. In 12:13–14 the reader is urged to (1) have a right relationship with God (fear God); (2) maintain that relationship by following the law (keep his commandments); and (3) anticipate a final and future judgment (God will bring every deed into judgment).