NOTES ON ECCLESIASTES

1.1-2 – The word futility or vanity is used 38 times in this book. The literal meaning is: air, breath, something fleeting; without substance.

1.3-11 – Verses 4-8 give several examples of the ceaselessly circular movement (cycles) that governs all activity in the world. The passage of generations, cycle of the sun and moon, flow of water…there is no linear, goal oriented activity—it is all repeating cycles.

The implication is that nothing new under the sun occurs, nothing one can show for his toil, nothing to learn and to build on…it is just the same thing over and over. Today we would call this the “routine of daily life.”

Some ancient sages argued that this is a wrong-headed focus on daily activities at the expense of the spiritual dimension. They felt the phrase, “nothing new” contrasts the futile daily activity done “in place of spiritual activity of Torah study and correct living.”

1.12-18 – The writer aims to establish his preeminent ability to investigate wisdom over folly and madness by claiming the persona of Solomon. (Tradition credits Solomon with writing this book, many scholars do not think so.)

2.1-26 – Experiments with wisdom and the results

2.1-12 – The writer seeks to discover what, if anything, wisdom can yield. As a point of argument he declares life furnishes us with no enjoyment.

He acquires material property and wealth. It gives him momentary pleasure as “his portion” from his labor, but that was all he got out of it. The wealth has no lasting value for him—it will fall to an unknown successor.

2.13-16 – The 2^nd experiment is to determine if there is an advantage to wisdom over folly. In the writers view it does not—because the fate of both is the same—death. Death, he reasons, wipes out any advantage because both the wise and the foolish are equally soon forgotten.

2.17-23 – These negative conclusions are elaborated on.

2.24-26 – A Solution – The writer now proposes that it is God’s plan that one should at least enjoy the work while doing it—don’t worry about what comes later. This kind of enjoyment is an outgrowth of the wisdom and knowledge that together are God’s gift to someone He finds pleasing.

The one who displeases God (folly) will suffer the fated depicted in the experiments above—that God makes him focus on accumulating wealth only to see it handed over to another who pleases God.

3.1-8 – A World of Polarities – The polarities move across various kinds of human activities in this beautiful poem. Everything is arranged in pairs that are either constructive or destructive or the reverse.

Rabbinic commentary often tried to go beyond the contextual meaning of the pairs, which refer to universal human activities, to something more specific, such as the proper behavior of the nation of Israel. As an example, they took the meaning of throwing or gathering stones as the scattering of Israel and later ingathering of Israel.

3.9-22 – Reflection on the Polarities – the first comment questions whether there is any value, advantage, or profit, for a person’s labor. The question arises from the cycles described in verses 1-8. They suggest that life is an endless cycle of such actions, canceling or balancing each other out, and thus, leading to no goal or advantage.

3.10-15 – This cannot, however, be understood to deny that God is in control of everything. One part of this control is the fact that God puts eternity into human minds. This gives humans a sense that divine activity determines events beyond what they can see and understand—it defines the limits of our reason.

God, therefore, allows humans to enjoy their labor while they are doing it even if they gain no “advantage” while doing it. That sense of accomplishment is a “gift” from God.

3.16-17 – God’s control is further explored. His control is applied to a pair of opposites—wickedness and justice—both of which God allows to occur, each in its own time and season. Those who practice these opposites both eventually die.

3.18-22 – Now the writer pairs humans with animals. He is questioning if there is any difference between the fate of the two. The context in Hebrew is that some in the community may be asserting that there is an afterlife for humans but not for animals.

He contends that they both die and return to dust. (These are key verses in the study of the afterlife when we allow the Bible to interpret itself.) He does not deny that there may be more.

Ancient sages, in an attempt to harmonize these verses with the doctrine of an afterlife, used these verses to affirm an afterlife with God. The writer of Ecclesiastes says the best thing is to focus on enjoyment of what you have—your “portion” is the term he uses.

Verses 20-21, along with other Bible verses, indicate that man does have an afterlife while animals just go into the earth below and return to dust. (When doing a study on death and dying these are important verses when “allowing the Bible to interpret itself.”)

4.1-16 – Futility and Human Relationships – This chapter explores different types of human interactions and their consequences in five sections:

4.1-3 – The first is oppressor overwhelming the oppressed, a constant occurrence that makes death, or even not being born a better option. (See Eccl 9.4-6 for the opposite view.)

4.4-6 – The second is envy leading to futile labor.

4.7-8 – The third is that a person alone has no one to bequeath the fruits of his labor to.

4.9-12 – The fourth celebrates the advantage and reward of having companions. The strength of such relationships is compared to a threefold cord.

4.13-16 – The fifth shows that even a poor wise youth who succeeds over an old foolish king will not be remembered by the generations before (obviously), nor those still to come. As time passes all is forgotten.

4.17-5.6 – Responding properly to God – Warnings against behavior towards God and man.

4.17 – The unit begins here, mentioning false sacrifice which tries to cover up for sinful acts (Amos 5.21-24).

5.1-2 – Uncontrolled speech is foolishness compared to the virtue of silence—ancient sages compared this to excessively long prayers!

5.3-5 – As Yeshua said, “Let your no be no, and your yes be yes” do not make vows unto God unless you are going to keep them (Deut 23.22-24; Prov 20.25).

5.2, 6 – The reference to dreams in verse 2 show they are a form of divine communication. Verse 6 warns against undue reliance on dreams because they can be vague and misleading (cf. dreams of false prophets in Deut 13.2-6; Jeremiah 23.25-32; 27.9, 29.8; Zech 10.2). Many rely more on dreams then on the word of God as written…beware.

5.7-8 – These verses may be modeled on the actual system in place at the time written. The system serves justice because lower officials are watched over and corrected by the higher ranks. Ultimately, God is the final higher ranking authority. Verse 8 in the Hebrew is difficult. The emphasis may not be on owning land but on the enjoyment and value of toiling on the land (5.11, 17-18) The Biblical view is that we are stewards of the earth working for the Almighty.

5.9-20 – The problem of wealth and the solution – The main focus, the futility of accumulating wealth, stands in deliberated contrast with v 8, on the value of toil. Furthermore is the problem of accumulating money, which once acquired leaves on wanting more!

The value of toil is once again introduced. As elsewhere in the book, it is God who is said to preside over the whole matter. Now the focus is on God’s grant of the privilege of enjoying the wealth and goods the toil produces. This can easily be a spiritual lesson on serving God. The ancient rabbis added that God’s gift of enjoyment is for those who earn it by meritorious deeds and the blessings received.

6.1-12 – Again wealth, toil, and the meaning of life – Verses 1-6 – These first verses focus on the futility of accumulating wealth but with a sharper more negative twist—God can deny people the power to enjoy wealth. It can be given to someone outside the kin group of the owner who then takes the wealth away for themselves.

The writer sees this result for the ugly image of the stillborn, who is said to be more fortunate in his brief rest than the living victim who has lost all his toil. This pessimism continues in the chapter.

6.7-9 – Can a human ever find satisfaction in toil, and does it really make any difference to the wise, foolish, or poor? As Yeshua has said, "For what is a man profited, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?" Matt 8.36.

6.10-12 – These verses return to the earlier theme of time’s circularity and the lack of anything new. It concludes that human efforts are futile in the light of God’s power in this argument—what sense does life have? (These are the thoughts of a man lacking faith in God—we believe our steps are directed by God.)

7.1-29 – Proverbial sayings and the problem of wisdom – Verses 1-10 – A series of proverbs arranged in a “better than” comparisons concerning wisdom and folly. Wisdom recognizes the only thing certain is death. Fools focus on illusory pleasures of laughter and feasting. (7.1 = Until a man dies, there is always danger he may forfeit his good name. 7.3 = empty revelry precludes real happiness.) Finally it is unwise to spend time longing for the better days that are now past, if indeed they were better.

7.11-29 – These are reflections on the power of wisdom and the punishment of the sinner. Verse 15 – Reward and punishment to not always work as they should for righteous and wicked people. Verse 20 - Righteous humans, who are equated with the wise are not immune from sin. Verse 21-22 - Warnings are given against too much reliance on the opinions of others.

7.16-18- These verses seem to express the thought of moderation in all things.

7.18-28 – Human wisdom teaches the limits of what that wisdom can know, and therefore the need for moderate, balanced behavior which the writer connects to the fear of God. The writer uses the image of the woman who waits to entrap the unwary or foolish sinner.

In scripture, a woman can sometimes be a type of false religion or teaching—ref: “the woman riding the beast, the great harlot.”

Ancient Jewish sages felt wisdom’s focus on the end of life was to be celebrated because only then can a human know and have realized his intellectual and spiritual potential. Life has many troubles and experiences but through it all the wise man will find trust in God.

8.1-17 – More wisdom and its limits – This chapter discusses both positive and pessimistic statements and thoughts about wisdom. The Hebrew word for wisdom throughout the book of Ecclesiastics is Strong’s 2451 = wisdom, skill, learning; this can refer to skill in life, trade, war, or spiritual things.

8.1-5 – As believers in Yeshua these first six verses should have clear meaning.

8.6-9 - Command or power is the domain of the king (Yeshua) to whom every knee shall bow. None of us can hang unto our “life breath” as death is our end. Finally, how to we use our power or authority—for harm or good?

8.9-15 – Treatment of the good and the wicked. The writer expresses the tension between his conviction that the good are rewarded and the wicked punished and his observation that in reality this is not always the case. His conclusion is his favorite saying: Hevel = Vanity, futility. His conclusion is to enjoy your toil and wealth all the days God grants.

8.16-17 – His recommendation then is that human wisdom is incapable of totally understanding God’s divine activity and ways in this world. In other words, we should yield to God’s wisdom and become obedient to Him.

9.1-12 – Death is the final equalizer – I have used these verses along with others to determine what the Bible says about death and our sleeping in the grave awaiting to hear His voice (John 5.25) and resurrect from the dead.

9.1-6 – The theme is death for all humans regardless of anything else. Being alive is better than being dead because the dead (in Sheol = the grave) know nothing. (The dead are asleep according to the Bible; ref: 1 Thess 4.15 and John 11.11).

9.7-12 – Enjoy life while you have it. The writer connects this with symbols of purity, a white garment, and a head anointed with oil (white garment = righteousness of the saints; oil = gladness and anointing of God). We should be ready for death because we are in Christ.

Having a wife to love, just as Christ loves the church, brings great pleasure in life. This differs from the negative view in 7.26-28. We are the Bride of Christ…when we fall away we can become as an adulteress wife (ref: Hosea).

Trouble comes to all humans regardless of status. It often comes without warning. Where do we put our trust at this time?

9.13-18 – Wisdom is problematic – The challenge of living in the face of death brings the writer back to theme of wisdom and its limits. He uses a parable to make his point. He asserts the potential value of wisdom over royalty and military prowess, and yet admits the vulnerability of that wisdom and its effectiveness in relation to human neglect and sin.

10.1-20 – Maxims on wisdom and folly – Comparing how wisdom can be undone by just a little folly. Some themes in this chapter: Verse two may show the difference between Republicans and Democrats…Ha!

10.8-11 - Maxims that is born of experience shows there are rules in the world that dictate certain actions, will bring consequences.

10.12-14 – The above is extended showing the contrast between a wise man’s measured speech and the favor it brings him, against the fool’s uncontrolled prattling and its disastrous results.

10.16-20 – Leadership is contrasted between wise and foolish leaders. Those who govern with propriety and restraint with those who act as simple untested young children. Finally, measure your words carefully.

11.1-10 - Seize the day, for the future is dark and uncertain.

11.1-6- The initial advice about casting bread was understood by rabbinic sages as meaning to act generously to others because it may be returned in your time of misfortune. I find “giving a portion to seven or eight” as being prophetic. Seven is the number of completion and perfection, while eight is symbolic of the 8^th day of Sukkot when the Bride and Groom spend an extra day intimately together. In other words be generous all the time.

Even if humans know that clouds bring rain and trees fall, they cannot predict when these events will occur. Anyone spending too much time trying to figure it all out will not get on with basic planting and reaping duties—they will be wasting precious time. So sow and till because we don’t know the future and should not fret about it.

11.7-8 – Seize the day and enjoy the sweetness of light of day because the day is coming when you will die—nothingness. Death is the grave, dust to dust, no hope—unless you believe in resurrection from the dead!

11.9-10 – The writer advises the young to enjoy life while they are young. I remember many older people telling me that when I was growing up! The writer here advises to enjoy life the correct way because God will judge all humans. The writer’s hope in the possibility of divine judgment hints at a belief in resurrection at a future date.

12.1-8 – The terrors of old age – A contrast with the previous chapter of the pleasures of youth. That the writer ends on the dark note of old age is no accident, it reaffirms the transitory nature of life with no certainty that has been stated throughout the book.

12.1-5 – Darkness is compared to old age which envelopes the light of vigorous life of youth. The darkness is connected with various vocations of human activity that begin to fade as a person ages. This is connected to nature and various creatures and their decline or expression of fear at the approaching darkness. The rabbinic sages compared this to parts of the body in rapid deterioration.

12.5b-7 – The imagery clearly points to human death and the return of each body to dust. Significantly each human “life-breath” will return to God who gave it.

Again, here I see significant information on what happens to us when we die (ref: this blog Rev 20-Eternal Life based upon Resurrection of the Dead 2/3/16).

12.9-14 –Editorial Reflections – An epilogue. The verses identify the writer as a sage and describe his activity of teaching by means of wise sayings. The Jewish people look upon the Shepherd as being Moses while Christians would see Jesus.

It is not desirable to add anything more says the writer. Fear God and keep His commandments he advises. The reason being that God will bring every action, even if kept hidden, into judgment whether for good or ill.

In the past I found it difficult to understand the book of Ecclesiastes. It was so negative and dark, how could someone like King Solomon write it? Now I see the book in a much different light.

Scriptures says King Solomon had many wives which led him to idolatry and apostasy (1 Kings 11). This would account for his negative views in Ecclesiastes. He was experiencing the despair of a man who had strayed from His God.

In reality the book describes exactly the way humans think about and consider the mysteries of this life. Without faith in God things appear very bleak. We, as believers in Yeshaua ha Mashiach, have salvation and hope. We believe that we will be resurrected from the dead into eternal life with YHVH. This is a great future.

Even Paul the Apostle said: “If in this life only we have hope in Christ, we are of all men most miserable.” I Corinthians 15.19 Paul saw the glorious life ahead!