Annotations for Ecclesiastes
1:1–11 Everything Is Meaningless. The narrator introduces the Teacher, summarizes his teaching, and shares a poem that evokes his struggle.
1:1 Title. The narrator introduces the Teacher (see Introduction: Title and Purpose).
1:1 the Teacher. The main character in the book. The Hebrew term (qōhelet) is related to that for “assembly” (see NIV text note; Exod 16:3; Num 16:3). The Teacher taught wisdom to the people (12:9–10), presumably in their assembly or once he assembled them to be taught. son of David, king in Jerusalem. Only Solomon fits this description, but it is not clear whether Solomon himself is being described or whether the famous king is being used as a literary device to refer to someone else (see Introduction: Author). We are to imagine the Teacher as exceptionally wise and wealthy, like Solomon (1 Kgs 1–11).
1:2 Statement of the Theme of the Book. This succinctly states the book’s theme, which 12:8 repeats, thus forming a frame for the book.
1:2 Meaningless! Hebrew hĕbēl; occurs 36 times in the book. Hĕbēl literally means “breath” (Pss 39:5, 11; 62:9; 144:4), but its precise meaning in Ecclesiastes is much debated. The parallel expression “a chasing after the wind” (e.g., vv. 14, 17; 2:11, 17, 26) indicates that “meaningless” is not a final conclusion but an utterance of despair; just as one cannot catch the wind, so the meaning of life seems utterly elusive to the Teacher. Hĕbēl is also the name given to Abel in Gen 4, and the murder of Abel is an example of the kind of unjust slaying that has raised questions for the Teacher about the meaningfulness of life. In light of v. 1, which associates the Teacher with Solomon, nothing prepares the reader for this despairing statement. One wonders how someone as wise as Solomon could come to this conclusion. But a close reading of 1 Kgs 1–11 reveals that Solomon was a more complex and sinful character than people often realize. The gift of wisdom does not automatically make one wise in practice or in all areas of one’s life.
1:3 The Programmatic Question. If v. 2 summarizes a conclusion the Teacher keeps coming to in the book, v. 3 provides the question that frames his entire quest: People work hard in life, but what is really the point of it all? The implied answer to the rhetorical question is, “Nothing!”
1:3 under the sun. Repeated 29 times in the book. Parallel expressions, though used less frequently, are “under the heavens” (e.g., v. 13; 2:3) and “on earth” (e.g., 7:20; 8:14). These expressions refer to created life in all its dimensions. Some think that “under the sun” refers to human life apart from God. This is unlikely because the Teacher includes God in his reflections on life “under the sun.”
1:4–11 A Poem About the Enigma of Life. The poem draws from the circularities observable in nature (vv. 5–7) and history (vv. 4, 9–11) to argue that there is never real progress; life just endlessly repeats itself. Human generations come and go and are not even remembered (vv. 4, 11). The center and climax to the poem is in v. 8, which anticipates the sort of conclusion the Teacher comes to repeatedly.
1:4 earth remains forever. In contrast to the transience of human generations, the earth appears to remain forever.
1:11 No one remembers. Remembrance is an important motif in the book. It is also a major theme in the Bible. God himself is described as remembering (e.g., Gen 8:1; 9:15–16), and God’s people are repeatedly encouraged to “remember” (Exod 20:8; Deut 7:18; 8:18; 9:7). Here it functions negatively: what people think is new is simply what they have forgotten. In 12:9 it provides a way to resolve the Teacher’s crisis.
1:12—12:7 The main body of Ecclesiastes deals with the Teacher’s search for meaning in life. In 1:12 the Teacher comes on the stage and from this point on speaks in the first person.
1:12–18 Wisdom Is Meaningless. The Teacher describes his journey of exploration. The range of his search for meaning is comprehensive; he aims to explore “all that is done under the heavens” (v. 13). He conducts his search “by wisdom” (v. 13; cf. 2:3, 9), the same word that is central to Proverbs (e.g., 1:2, 7; 2:2, 6, 10); the use of this word suggests that the Teacher conducts his quest in the fear of the Lord. As becomes apparent in the book, his method is very different from the wisdom of Proverbs, already suggested by the constant repetition of “I” in this section and by his consistently negative conclusions. See Introduction: Particular Challenges.
1:13 God. The only name the Teacher uses for God is ʾ ĕlōhîm (used 40 times in the book), which emphasizes God’s sovereignty. He does not use the covenant name Yahweh (translated “LORD”; see notes on Gen 2:4; Exod 3:14, 15).
1:14 chasing after the wind. An evocative metaphor for the elusive nature of meaning. There may be meaning in life, but trying to grasp it is like trying to grasp the wind. The first half of Ecclesiastes uses this expression nine times (here; v. 17; 2:11, 17, 26; 4:4, 6, 16; 6:9).
1:15 The Teacher quotes two proverbs in this section (here; v. 18). The proverb here expresses that reality is broken (cf. 7:13) and incomplete.
1:16 increased in wisdom. Cf. 1 Kgs 3:12; 4:29–34. more than anyone who has ruled over Jerusalem before me. If “before me” is temporal, then the reference is not to Solomon, since only David ruled over Jerusalem before Solomon among the Israelite kings. It could, however, refer to kings who ruled over Jerusalem before David established it as his capital. If “before me” is a spatial rather than a temporal reference, then it could refer to those around the Teacher.
1:18 This proverb argues that the quest for “wisdom” brings sorrow and grief. Prov 1:1–7, in contrast, states that wisdom is derived from “fear of the LORD” (Prov 1:7).
2:1–11 Pleasures Are Meaningless. The Teacher gives himself to pleasure and great building projects. In the process he achieves greatness, but his quest for the meaning of life fails: “everything [is] meaningless” (v. 11).
2:1 pleasure. The Teacher gives himself over to hedonism, including laughter, wine, and sex (“a harem,” v. 8). good. A key word in the book; “good” and “better” occur about 40 times. Cf. Gen 1, where God repeatedly declares his work of creation “good.” The Teacher is after the right goal, but his method for getting there is skewed.
2:3 embracing folly. In Proverbs, folly is the opposite of wisdom. The Teacher does not hold back in giving himself over to folly (cf. v. 10). wisdom. See note on 1:12–18.
2:4–9 Great kings in the ancient Near East typically “undertook great projects” (v. 4; cf. 1 Kgs 4–11). The Teacher amassed treasures and the best singers of the day.
2:4–6 Many of the words here also occur in Gen 1–2: “planted” (vv. 4, 5; cf. Gen 2:8); “gardens” (v. 5; cf. Gen 2:8, 9, 10, 15, 16); “all kinds of fruit trees” (v. 5; cf. Gen 1:11, 12, 29; 2:9, 16, 17); “to water” (v. 6; cf. Gen 2:6, 10; “flourishing” (v. 6; cf. Gen 1:22, 28); “made” (vv. 5, 6; cf. Gen 1:7, 16, 25, 26–27, 31; 2:3, 4). It is as though the Teacher is trying to recreate Eden—but without God! This is a God-less Eden project. The Teacher poses not only as a king but also as God!
2:8 provinces. Probably the new districts Solomon created to sustain the state (cf. 1 Kgs 4:7–19). harem. This Hebrew word occurs only here in the OT (see NIV text note). An early Egyptian letter uses a similar Canaanite term for concubines. The picture fits with what we know of Solomon, who had 300 concubines in addition to 700 wives (1 Kgs 11:3).
2:9 greater . . . than anyone. See 1:16. wisdom. See note on 1:12–18.
2:10–11 Work (labor and toil) is a central theme in the book. It was a major way in which the Teacher sought to find meaning in his life. See 1:3.
2:12–16 Wisdom and Folly Are Meaningless. The Teacher follows Proverbs in affirming that wisdom is better than folly (vv. 13–14), but then he subverts this view by arguing that both the wise and the fool will die and neither will be remembered (vv. 15–16).
2:12 king’s successor. Probably the Teacher himself.
2:14 same fate. Death renders wisdom meaningless in the eyes of the Teacher.
2:16 remembered. Remembrance is a central motif in the book (see note on 1:11).
2:17–26 Toil Is Meaningless. No matter how hard a person works, they have no control over their legacy (vv. 17–23). The Teacher reaches his conclusion that toil is “meaningless” and sets it next to his belief in joy (see Introduction: Particular Challenges).
2:18 hated. The problem with seeking to locate the meaning of life in work is that when a person dies they have no control over their legacy. This frustrates the Teacher in his quest—so much so that he hates life (v. 17) and the things he has toiled for. under the sun. See note on 1:3.
2:19 who knows . . . ? Cf. 3:21. The Teacher’s lack of knowledge in these areas drives him to despair.
2:24–26 Eating, drinking, and enjoying one’s labor is the first joy passage in the book (see Introduction: Particular Challenges); the others are 3:12–14, 22; 5:18–20; 8:15; 9:7–10; 11:7—12:7). It starkly contrasts with the preceding verses. God is central to this section, whereas vv. 1–23 do not mention him once. The joy passages do not express a despairing hedonism but affirm the positive view of creation found in Genesis and Proverbs regarding the activities of eating, drinking, and enjoying one’s work (cf. Gen 1:29; 2:9; Deut 7:13). Here we hear the voice of the Teacher as a believer. Life is a gift from God that should be fully enjoyed. Indeed, the motif of God giving gifts is a central one in Ecclesiastes.
2:26 The character-consequence theme: “the person who pleases [God]” receives many blessings, but the “sinner” has the fruits of his labor given to another. This too is meaningless. The Teacher cannot see how the two different perspectives can be brought together. The tension between despair and affirming life is at the heart of his struggle.
3:1–22 A Time for Everything. The Teacher sets out in a poem the typical wisdom teaching about time (vv. 1–8). Every activity has its right time in accordance with God’s ordering of the creation. Apart from birth and death (v. 2), every activity is one that humans have some control over. The problem for the Teacher is that God has set eternity in the human heart (v. 11), i.e., every person has a desire to know the big story of which they are a part. However, humans are limited and lack the necessary knowledge of the beginning and the end in order to know the time for everything.
3:1–8 A poem about time. Each line refers to a list of opposite activities covering the range of human life. All of life is subject to God’s order for creation. As is often the case with poetry, it is not always possible to be sure what activity is being referred to.
3:1 The theme of the poem. under the heavens. See note on 1:3.
3:2 plant . . . uproot. Refers literally to the practice of agriculture but, as is typical in poetry, may have a wider reference (cf. Jer 1:10).
3:3 kill. Probably refers to legitimate forms of killing in the OT such as capital punishment and holy war.
3:5 scatter stones . . . gather them. The precise reference is unclear; possibly refers to clearing a field of stone and gathering stones to build.
3:7 The wise person knows when to be silent and when to speak. Job’s friends illustrate well the difficulty of knowing when “to be silent” and when “to speak.”
3:10–11 The Teacher responds to the order of creation with despair and frustration.
3:11 eternity. The same Hebrew word refers to God’s activity in v. 14 (“forever”). Humans need a God’s-eye view of the world in order to discern his order in the creation, but we lack this perspective because we are limited.
3:12–14 The Teacher responds to the order of creation with belief, again starkly contrasting his despairing response. This is the second joy passage in the book (see note on 2:24–26).
3:13 eat and drink . . . the gift of God. See note on 2:24–26.
3:14 fear him. Cf. 5:7; 12:13; Prov 1:7. The Teacher struggles to bridge the gap between these two responses (belief and despair).
3:16 place of judgment . . . place of justice. Where legal issues were decided, normally by the city elders in the city gates.
3:17 As a believer, the Teacher affirms that God will judge everyone. a time. See 3:1–8 and note.
3:18–21 The Teacher subverts his affirmation of God’s justice in v. 17. There is no apparent difference between humans and animals: both end up in the grave. Thus the Teacher concludes again: “Everything is meaningless” (v. 19). To some Christians these verses are worrying because they appear to deny hope for life after death. It is important to remember that the Teacher is here arguing on the basis of his own insights apart from God’s revelation.
3:21 Who knows . . . ? See 2:19. In vv. 19–20, the Teacher sees the fate of animals and humans as identical; here he despairingly raises the question of whether the destinations of their spirits might be different. See 12:7, where the spirit returns to God (cf. Job 34:14–15; Ps 104:29–30).
3:22 This is the third joy passage in the book (see note on 2:24–26) and represents a quite different response to injustice than that in vv. 19–21. For who . . . ? The Teacher either despairs at reconciling his two approaches or affirms God’s control in line with his affirmation of joy.
4:1–12 Oppression, Toil, Friendlessness. Observation of oppression, work done from the wrong motivation, and human isolation make the Teacher question the meaning of life.
4:1–3 The Teacher observes the pain and powerlessness of the oppressed. He concludes that the dead are better off than the living but that it is even better never to be born.
4:1 oppression. A theme already mentioned in 3:16.
4:4–6 The Teacher reflects on the motivation for work and observes that it springs from “one person’s envy of another” (v. 4). Work is a major theme in the book (see note on 1:3).
4:5 fold their hands. Cease from work. ruin themselves. Cf. 10:18; Prov 6:6–11; 24:30–34.
4:7–12 The Teacher observes a hardworking man who is all alone and whose work seems to have no purpose amid his isolation (vv. 8–10), and the Teacher reflects on the advantages of community (vv. 9–12).
4:12 two . . . three. A climactic construction: if two are good, three are even better.
4:13–16 Advancement Is Meaningless. The Teacher recognizes the vital importance of wise government, but people do not always recognize it—in his story a later generation rejects the better ruler (v. 16).
4:13 who no longer knows how to heed a warning. Listening is essential to good government (Prov 20:18). Solomon, e.g., wisely asked for a listening heart (1 Kgs 3:9).
5:1–7 Stand in Awe of God. This passage is a milestone on the path to the resolution of the Teacher’s dilemma (see Introduction: Particular Challenges). In his exhortation the Teacher speaks as a believer and provides an important clue as to the source of his problem.
5:1 Guard your steps. Approach God’s presence reverently and carefully. house of God. Probably a reference to Solomon’s temple (cf. v. 6). listen. A central theme of OT wisdom. The Teacher speaks many words, but here he counsels listening to God’s address through the priests’ instruction (cf. v. 2). sacrifice of fools. Thoughtless worship.
5:2 quick with your mouth. As in a rash vow (cf. Judg 11:30). before God. God is truly present in the temple. God . . . heaven . . . you . . . earth. God is transcendent, and humans are earthly creatures.
5:3 Disturbing dreams, overwork (“many cares”), and too many words are negative, and v. 7 links them to the experience of meaninglessness. This is a clue to why the Teacher struggles with the meaning of life.
5:4–5 Quotes Deut 23:21 almost verbatim.
5:7 fear God. Cf. 12:13 (see note there).
5:8—6:12 Riches Are Meaningless. A joy passage (5:18–20) is sandwiched between despairing reflections on the problem of wealth (see note on 2:24–26; see also Introduction: Particular Challenges).
5:8–17 The Teacher returns to the subject of oppression (vv. 8–9; 4:1–3) and then explores how the love of money destroys people (vv. 10–17).
5:8 one official . . . higher still. Pictures systemic economic corruption.
5:9 the king himself profits from the fields. Could also be translated “a king for a plowed field.” If the latter translation is correct, then the proverb may indicate that the king should ensure economic justice for all.
5:10 Cf. 1 Tim 6:10, where Paul points out that the love of money can lead to all sorts of evil. Here the Teacher’s point is that wealth is inadequate as a basis for finding meaning in life.
5:12 Excessive concern with amassing wealth causes anxiety.
5:15 Birth and death teach us that wealth cannot be the meaning of life. See Luke 12:13–21; 1 Tim 6:7.
5:18–20 This is the fourth joy passage (see note on 2:24–26). The contrast with vv. 16–17 is remarkable: in v. 17, “they eat in darkness, with great frustration, affliction and anger,” but in v. 18 what is good is “to eat, to drink and to find satisfaction.” Wealth and possessions, a source of such trouble in the previous section, are a gift to enjoy. The reference to God’s giving, a central motif in Ecclesiastes, occurs three times in this section. The tension with the previous section is palpable, and the Teacher deliberately sets these different perspectives against each other.
6:1–12 After the joy passage in 5:18–20, the Teacher plunges back into despair. As throughout Ecclesiastes, the challenge is to know how to relate the passages expressing despair to those expressing hope and joy. Whereas labor and wealth are a gift in 5:18–20, here God gives some people wealth but does not give them the ability to enjoy it (vv. 1–2). The mood darkens as the Teacher asserts that if a person can’t enjoy his wealth, it is better for him to have been stillborn (vv. 3–6).
6:3 does not receive proper burial. Dies unlamented or dishonored, like King Jehoiakim (Jer 22:18–19). stillborn child. If life is meaningless and “all go to the same place” at death (v. 6; 3:20), then the shortest route to such extinction is being stillborn (cf. Job 3:16; Ps 58:8). The Teacher poses the destiny of everyone as a question, a question based on observation.
6:8 From this perspective wisdom has no advantage over folly. Cf. Prov 1:1–6.
6:10 The Teacher revisits the theme that there is nothing new in life (1:9–10).
6:11 Ironically, the Teacher speaks many words in the quest for wisdom, but the more he says, the more elusive wisdom becomes. Cf. 5:7.
6:12 Central motifs in the book are “who knows?” and “what is good” (contrast 5:18).
7:1—8:1 Wisdom. The Teacher explores traditional wisdom and then reflects (7:23–29) on where he has come in his quest for meaning in life (see Introduction: Particular Challenges).
7:1–13 This section contains a list of proverbs as the Teacher attempts to answer the question in 6:12: “who knows what is good for a person in life . . . ?” This quest also leads to meaninglessness (vv. 6b, 13).
7:1 The first half of this verse sounds like Prov 22:1, but the second half is a statement of despair that parallels death with a good name and birth with perfume (cf. 6:3–6).
7:2 better . . . than. This form is common in Proverbs (see note on 9:16), but here a funeral is better than a feast because it is important to remember that all die.
7:3 Frustration. In 5:17, frustration is a bad thing, but here, ironically, it is better than laughter.
7:5–6 See Prov 17:10 for a similar view. But lest we think the Teacher is affirming proverbial type wisdom, note the last line of v. 6.
7:7 Even the wise are corruptible. And if a wise person is corruptible, then their rebuke might be worthless (v. 5).
7:8–9 This advice sounds like Prov 14:29, but the same Hebrew word translated “anger” in v. 9 is translated “frustration” in v. 3.
7:10 Why were the old days better . . . ? The Teacher does not explain why this is an unwise question, but it makes sense in the light of the view that history endlessly repeats itself (cf. 1:4–11; 6:10).
7:11 like an inheritance. Could be translated “with an inheritance.” If the latter translation is correct, then the point is that wisdom is beneficial only if it provides wealth. Such a reading might fit better with v. 12. see the sun. Are alive.
7:13 Cf. 1:15. This verse can be read in more than one way. It could imply that the Teacher holds God responsible for the world’s brokenness. Nothing can be done about it. Alternatively, the focus could be on the fact that the world is broken and no matter how hard we try, we cannot fix it.
7:14–22 The Teacher articulates a determinist view of life: good times and bad times come from God, and since we cannot control them, the only response is to be neither overly wise nor overly wicked!
7:14 God . . . other. The Teacher holds God responsible for difficult times in the world. their future. People cannot know whether it will be good or bad.
7:15 have seen. Cf. v. 27. The Teacher’s argument is based on what he has observed. In the OT, “righteous” and “wicked” can refer to opposing lifestyles but can also refer to being in the right legally and in the wrong legally. As in 8:14, the Teacher may have legal injustice in mind here. Observation is a core element in his method, and this verse alerts us to its inadequacy in dealing with the great issues he is exploring. Attempts to gain wisdom that ignore God’s revelation always lead to confusion (see Introduction: Particular Challenges; Occasion and Purpose). Proverbs is well aware of such paradoxes (e.g., Prov 11:24 and note), but for the Teacher, in the grip of his autonomous approach to knowing, they mean that it is folly to seek to be wise.
7:16–18 If the righteous perish in their righteousness (v. 15), then it is hard to see the advantage in pursuing righteousness. Verse 16 is interpreted in different ways. Some see it as a positive answer to the problem of vv. 14–15, recommending moderation. Alternatively, the Teacher is pursuing his logic based on observation alone. If so, this is a view contrary to Proverbs and the rest of the Bible, which encourages us to hunger and thirst after righteousness (Matt 5:6) and to avoid wickedness. As so often in Ecclesiastes, we see what happens if we depend entirely on our own insights apart from God and his revelation.
7:18 fears God. The Teacher, perhaps ironically, declares that such moderation is a sign of fearing God. If he is being ironic, this is a different view than that found in 5:7; 12:13.
7:19–20 Verse 19 sounds just like Proverbs, but see v. 16: “neither be overwise.” Verse 20 is the one verse of the book that the NT may quote (Rom 3:10). It expresses a profound insight, but in context it subverts v. 19. If wisdom and righteousness go together, as they do in Proverbs (e.g., Prov 10:31), then no matter how powerful wisdom is (v. 19), it is never fully achieved because no one is righteous.
7:21–22 The Teacher cautions against listening because one may hear destructive content.
7:23–29 The Teacher reflects on his journey and the inaccessibility of wisdom. Like 5:1–7, this passage is a milestone on the Teacher’s journey. As in 1:13; 2:3, 9, he presents his quest as one conducted by “wisdom.” But his quest has led him instead to folly, and this raises profound questions about the wisdom of his method. The reader is compelled to ask how the Teacher’s “wisdom” got him into this position.
7:23 wisdom. The previous section shows the potential dangers in the Teacher’s quest. He continues to refer to his method of investigation as “wisdom,” but it is becoming apparent that this “wisdom” is very different from that which Proverbs calls wisdom. beyond me. He has been unable to find what he has been looking for: wisdom and meaning in life.
7:25 A summary description of the Teacher’s quest.
7:26 This verse appears to presuppose Prov 1–9 with its evocative images of Lady Folly and Lady Wisdom. bitter. Used for Lady Folly in Prov 5:4. Ironically, rather than leading the Teacher to Lady Wisdom, his quest has led him into the arms of Lady Folly! the sinner. By implication the Teacher here recognizes himself as a sinner. His sin has led him into the arms of Lady Folly.
7:28 The verse is hard to understand. But if the Teacher has Prov 1–9 in mind, it is possible that the one upright woman he cannot find is Lady Wisdom.
7:29 A profound insight: the problem is not that God has made the world crooked (cf. 1:15; 7:13) but that humans have sinned.
8:1 This expresses the typical OT wisdom perspective that the wise person knows how to interpret a word, thing, or event. brightens their face. The infusion of God’s grace. In the OT, God causes his face to shine on his people and wisdom, as a gift from God, has this effect (cf. Num 6:25; Ps 31:16).
8:2–17 Obey the King. Kings in the ancient world exercised near absolute power, and in this section the Teacher wrestles with how to behave in the service of a king. Some see 8:2–8 as advice on how to cope with such absolute authority in a fallen world. Alternatively, one can see here a recurrence of the Teacher’s despair. One might expect after the Teacher’s penetrating insights into his quest in the previous section that he would now move forward. Alas, in this section he lapses back into his despairing mode (see his conclusion in 8:10) as he reflects upon government once again. Such lapses are characteristic of this sort of existential journey in which so much is at stake.
8:2 because you took an oath before God. Could be translated “as in the manner of an oath to God.” The authority of the king in the ancient world was such that it was hard to contradict him. The temptation was thus to practice absolute obedience to the king. What is missing is a sense that the king too was subject to wisdom and God’s rule (cf. Prov 8:15–16).
8:3 a bad cause. Probably a bad idea, a plan that the king dislikes.
8:5, 6 proper time. See 3:1–8.
8:7–8 The Teacher reverts to his earlier themes of (1) an unknown and uncontrollable future, (2) death, and (3) the impossibility of escaping from wickedness.
8:8 war. May be literal or a metaphor for the sort of struggle the Teacher is engaged in. wickedness. Cf. 7:20.
8:10–17 The Teacher, who previously reflected on injustice and oppression, contemplates the problem of delayed judgment: it encourages evil.
8:10 People praise the wicked and give them a proper burial despite their hypocritical religion.
8:12–13 Here the Teacher expresses the typical wisdom character-consequence view. He does not give evidence contrary to his observation, but he confesses that it is better to fear God.
8:14 This is a problem that Job struggled with repeatedly (e.g., Job 21; cf. Ps 73). The NT provides a final explanation with the end of history, the resurrection of the dead, and the final judgment at the second coming of Christ. In this verse the Teacher finds the injustice he observes meaningless. He lapses again into despair (see 3:16).
8:15 The fifth joy passage (see note on 2:24–26) starkly juxtaposes with the Teacher’s conclusion in v. 14.
8:16–17 In this section the Teacher returns to the theme of the limits of human knowledge (cf. 3:11). Some see this as a positive admission of humility and of humankind’s creatureliness. Certainly we cannot figure out the meaning of life without God’s help. Alternatively, the Teacher here despairs again because of the limits of being human. Whereas toil is joyful in v. 15, here it is a burden. Whereas in v. 15 the Teacher knows what is good, here he argues that life is incomprehensible.
9:1–12 A Common Destiny for All. This section is an anguished reflection on death as the destiny of all (vv. 1–6) that contains another joy passage (vv. 7–10). The joy passage can either be seen as an answer to the certainty of death or be set next to it to contrast the Teacher’s faith; what he believes in contrast with what he observes. This section concludes with a despairing reflection on time and chance (vv. 11–12).
9:1 all this. Includes both his past reflections and this present one. in God’s hands . . . whether love or hate. The Teacher recognizes God’s sovereignty but despairs of knowing whether this will guarantee pain or pleasure in this life. He lacks any assurance that goodness and justice will ultimately triumph.
9:2 common destiny. Death (cf. v. 3; 3:20). Some suggest that the Teacher here refers only to physical death, but vv. 5–6 suggest that he means more than that. As far as he can observe, death is the end. The Teacher repeatedly returns to the theme of death (see 2:14; 3:2; 5:16; 9:10; 12:7). the righteous and the wicked, the good and the bad, the clean and the unclean, those who offer sacrifices and those who do not. Fundamental distinctions in Proverbs and OT law (on “the clean and the unclean” and offering sacrifices, see Introduction to Leviticus: Major Theological Themes [Holiness and Purity; Offerings, Sacrifices, and Atonement]). For the Teacher, death obliterates the importance of these distinctions. take oaths. Here, whether one takes an oath or not, death is one’s destiny. Cf. 5:1–7, where the Teacher urges care in oath taking.
9:3 hearts of people . . . full of evil. Cf. Gen 6:5.
9:4-5 live dog . . . dead lion . . . know that they will die . . . know nothing. Dogs were not highly prized in Israelite culture, so v. 4 appears to say that being alive is better than being dead, but v. 5 questions this because the living know they will die. Thus, the “hope” of being alive is dashed. Alternatively, v. 4 could indicate that the advantage of being alive is that one has “hope” and can change before one dies.
9:7–10 This is the sixth joy passage in the book (see note on 2:24–26).
9:8 clothed in white . . . anoint your head with oil. Expressions of celebration and gladness (cf. Ps 45:7). Wearing white and anointing the head with oil was like dressing up for a party.
9:9 meaningless life . . . meaningless days. Some see the meaningless passages as always in the background of the joy passages because they provide the Teacher’s response to his despair. Alternatively, if the joy passages are set in contrast to the despair conclusions, not as an answer but as an alternative perspective, then here we see the tension between the two perspectives heading toward a climax. For the first time the Teacher’s language of despair enters into the joy passage, indicating that the tension of holding the two perspectives (despair and joy) is becoming unsustainable.
9:10 Cf. Col 3:23, but note the element of despair creeping in here. realm of the dead. The Teacher sees it here as a decidedly negative place to which all go. It is not his final word on the matter (12:7).
9:11 Using five images (athletics, war, food, wealth, favor), the Teacher denies the character-consequence theme: “time and chance happen to . . . all.”
9:12 hour. A time of evil and disaster. Cf. Eph 6:13.
9:13—10:20 Wisdom Better Than Folly. Through various examples and proverbs, the Teacher explores whether or not wisdom is better than folly.
9:13–18 As so often with the Teacher, he tells a story that seems to support wisdom and then subverts it. The poor wise man saves the city by his wisdom, but then no one remembers him or his teachings.
9:15 remembered. Remembrance is an important theme in the book (see note on 1:11).
9:16 better than. A common proverbial form (e.g., 4:6, 13; Prov 8:19; 12:9; 15:16, 17; 16:16, 19, 32; 17:1, 12; 19:1; 21:9; 25:24; 27:10).
9:17–18 Wisdom appears very valuable, but the end of v. 18 undermines this: one sinner can destroy the good arising from wisdom.
10:1–20 Verses 4–5, 16–20 deal with the king and government. The Teacher begins with traditional wisdom but then problematizes it, as he so often has done before.
10:1 dead. Could mean poisonous. a little folly outweighs. The “perfume” example illustrates that folly is more powerful than wisdom.
10:2–3 These verses express traditional wisdom, but v. 1 observes that a small amount of folly outweighs wisdom. No matter how valuable wisdom is, a little folly can destroy it. It takes only one fly!
10:2 The directions of people’s hearts are antithetical. right. May signify here what is good. left. May signify what is bad (cf. Matt 25:31–46).
10:6–7 Cf. Prov 30:21–23. The world is turned upside down.
10:6 Fools . . . the rich. The Teacher sets fools not against the wise but against the rich. See v. 19: “money is the answer for everything.” The Teacher is expressing a view that values wealth above all else (cf. 7:11).
10:7 I have seen. What the Teacher has observed appears to render life absurd.
10:8 digs a pit . . . breaks through a wall. These could refer to accidental events and thus the randomness of life. Alternatively, they could be metaphors for evildoing. If “will” is the correct translation rather than “may” (as in Prov 26:27), then this expresses the character-consequence theme of traditional wisdom: evildoing will have bad consequences. From this perspective, fools destroy themselves by their own folly.
10:9 This refers to accidental negative consequences, either extending the thought of v. 8 or problematizing it, since not only fools suffer bad consequences.
10:10–11 Verse 10 appears to express the advantage of wisdom: persistence brings success. But the accidental dangers attending log splitting (v. 9) and the snake biting the snake charmer (v. 11) raise questions about traditional wisdom.
10:13–14 This portrays folly negatively (but see v. 1). the end . . . what is coming. The end of folly may be “wicked madness,” but no one knows what the final end will be.
10:16–17 Woe . . . Blessed. The contrast expresses what is at stake in good leadership. These verses approximate traditional wisdom, but the Teacher’s insistence that the king should be a “noble” harks back to the Teacher’s false opposition between folly and wealth in v. 6. Cf. 9:13–15, where the good leader is poor but wise.
10:18 Sloth has bad consequences, which expresses traditional wisdom (cf. Prov 6:6–11; 10:26; 13:4; 15:19).
10:19 money is the answer for everything. If v. 18 sounds like Proverbs, then v. 19 gives the game away. The answer is not wisdom but wealth!
10:20 If money answers everything (v. 19), then at all costs one must remain in favor with the elite. Nothing must be allowed to upset being in favor with the king.
11:1–6 Invest in Many Ventures. In the face of the challenges of life, the Teacher explores the advantage of proactive behavior.
11:1 Ship your grain across the sea. Or “Release your bread upon the waters.” There is no agreement about how to read this instruction. Three interpretations of it have been suggested: (1) in older Jewish and Christian interpretation, it is thought to express generosity, in which case finding it again means receiving generosity in return; (2) it refers to maritime trade and encourages one to be adventurous in this respect (cf. Prov 11:24), perhaps spreading one’s investments in multiple directions; (3) it refers to a senseless act since the bread dissolves and no one know what happens after that.
11:2 Invest in seven ventures, yes, in eight. Investment or generosity may be in view here, but the motivation is the uncertainty of the future (cf. 9:12).
11:5 The wonderful mysteries of life evoke in the Teacher a sense that one cannot understand God’s ways.
11:6 In the context of the unknown, the Teacher recommends hard and diverse work since one does not know which venture will succeed.
11:7—12:8 Remember Your Creator While Young. In this section the teacher moves toward resolution of his struggle. The key is found in rejoicing and remembering.
11:7—12:7 This is the seventh and last joy passage in the book (see note on 2:24–26).
11:7 A sign that resolution of his struggle is at hand. Up until now, life “under the sun” has been largely negative, but now the sun is a source of joy.
11:8 An exhortation to rejoice. Cf. Phil 4:4. remember. A major theme of the book (see 1:11). The resolution of the Teacher’s struggle does not deny the brokenness in the world he has observed, but it places the problem in a larger context. meaningless. This does not mean that there is no meaning but that humans cannot grasp it by themselves (see Introduction: Particular Challenges).
11:9 for all these things God will bring you into judgment. Cf. 12:14. This verse can refer to the fact either that God will hold young people accountable for doing what they like or that God will hold them accountable for living life joyfully and to the full. Either way God will judge people for how they live. Real enjoyment of life is found only within the bounds God sets.
11:10 meaningless. See note on v. 8.
12:1–7 Resolution of the Teacher’s struggles does not come by avoiding the challenges of life in a fallen world; however, by remembering one’s Creator one can live with the contradictions without having to solve all of them. Three main ways of reading 12:1–7 have been suggested: (1) The allegorical approach takes the Teacher to be describing a house or village, while the objects and activities represent the challenges of old age. “Before” would then relate back to youth in v. 1, i.e., before one grows old. (2) A literal reading finds here a description of death and dying, albeit with many metaphors. (3) A symbolic reading sees something larger being described through a portrayal of death. This third view sees the images as similar to the language the prophets use of the “day of the LORD” (Isa 13:6; cf. Isa 5:30; 13:10; Jer 25:10–11; Amos 8:9; see note on Amos 2:16). From this perspective, God’s final judgment is coming, and one must prepare for it.
12:1 Remember your Creator. The Teacher’s method of investigation, which has gotten him into such trouble, has been based on his reason, experience, and observation—the reverse of Proverb’s recommendation to begin with the “fear of the LORD” (Prov 1:7). Resolution to his struggle comes not by starting with himself but by remembering his Creator. Remember. Far more than simply not forgetting; it is letting the fact that God is the Creator and you are a creature shape your whole view of life (cf. 1:11). your youth. As in Proverbs, which often addresses the reader as “my son” (e.g., Prov 1:8, 10, 15; 2:1; 3:1), this reference is to the formative stages of one’s life before the struggles come.
12:2 the sun and the light. The distinction between them appears in Gen 1, and if this section is read symbolically (see note on vv. 1–7), a cosmic catastrophe may be in view. grow dark. If this section is read allegorically or literally (see note on vv. 1–7), this refers to the problems of aging and heading toward death. clouds return after the rain. Even more rain follows rain, perhaps symbolizing judgment (cf. Gen 6–9).
12:3 If read allegorically (see note on vv. 1–7), these could be references to parts of the body as they decay. keepers of the house. Servants of the house. tremble. A strong verb implying they are terrified. Allegorically this could refer to the hands trembling. strong men. Often used of soldiers in the OT. stoop. In old age the muscles start to decline. grinders. Those who work in the mill to produce grain for bread. Alternatively, this could be an allegorical reference to an inability to eat. the windows. Allegorically, this would refer to the eyes.
12:4 doors to the street. The doors to the business and public areas. Normal life is closing down. sound of birds. Probably the sounds of birds of prey, symbolically this could be an image of judgment. As an allegory of old age, “rise up at the sound of birds” would refer to an inability to sleep. all their songs grow faint. Symbolically, it could indicate that even lament ceases. As an allegory of old age, it would indicate the decline of speech and the capacity to sing and enjoy life.
12:5 heights. In old age people become fearful of heights; symbolically, it refers to the places from which attacks can emerge. almond tree blossoms. The pale blossoms of the almond tree could evoke the white hair of old age. grasshopper drags itself along. The slowness of movement in old age. Symbolically, nature itself is in travail (cf. Rom 8:19–22). eternal home. See note on v. 7 for what this might mean for the Teacher. It certainly includes death, which has invaded this creation.
12:6 silver cord . . . golden bowl. A strand of twisted silver holding a hanging golden bowl. severed. If one link breaks, the whole falls, perhaps indicating the fragility of life. The bowl, pitcher, and wheel are all basic utilities of daily life, now shattered. Possible they were also all used to hold water, and since water symbolizes life (2 Sam 14:14; John 4:14; Rev 21:6), their destruction could refer to death.
12:7 Cf. Gen 3:19. the spirit returns to God who gave it. See 3:21. In comparison to the Teacher’s uncertainty about what happens at death in earlier parts of the book, here he is clear that the spirit of a person returns to God.
12:8 Restatement of the theme. See note on 1:2; see also Introduction: Themes and Theology.
12:9–14 The Conclusion of the Matter. The Teacher moves offstage, and the narrator returns to conclude the book.
12:9–12 The Teacher has taken us on an extraordinary journey, and the reader is keen to see what the narrator makes of it. The narrator affirms the struggle of the Teacher toward resolution of his dilemma.
12:9–10 Having seen the depths of despair to which the Teacher plummeted, affirming him as “wise” (v. 9) is akin to God’s remarkable declaration in Job 42:7 that Job, unlike his friends, spoke what is true about God.
12:10 what he wrote was upright and true. Wisdom involves not just right knowledge but transformation through deep, existential struggle.
12:11 The Teacher is one of the wise men in Israel. goads. They prod into action. embedded nails. Provide strength and firmness. One can hang one’s life on them. one shepherd. Possibly refers to God as the shepherd of his people (see Ps 23 and note on v. 1 there) and the source of their wisdom. Alternatively, it could simply be comparing the words of the wise to the faithful work of a shepherd caring for his flock.
12:12 We have seen what trouble the teacher got into by depending on a type of investigating alien to OT wisdom. The reader is warned against such autonomous investigation that is not built on the fear of the Lord.
12:13–14 The narrator sums up the message of the book.
12:13 Fear God. The foundational principle of traditional wisdom (cf. Prov 1:7; Job 28:28). duty of all mankind. Humans are made for God, and we become fully human in living according to his instruction.
12:14 every deed into judgment. We catch glimpses of this truth throughout this book (see 3:17; 8:12–13; 11:9). In the NT, this is crystal clear. See Matt 12:36; 1 Cor 3:12–15 and notes; 2 Cor 5:9–10; Heb 4:12–13. every hidden thing. See Rom 2:16.