Bible Commentaries
Ecclesiastes 2

Verses 1-11

Ecc 2:1-11

THE ILLUSORY SATISFACTIONS OF PLEASURE-SEEKING

Ecclesiastes 2:1-11

"I said in my heart, Come now, I will prove thee with mirth; therefore enjoy pleasure: and, behold, this also was vanity. I said of laughter, It is mad; and of mirth, What doeth it? I searched in my heart how to cheer my flesh with wine, my heart yet guiding me with wisdom, and how to lay hold on folly, till I might see what it was good for the sons of men that they should do under heaven all the days of their life. I made me great works; I builded me houses; I planted me vineyards; I made me gardens and parks, and I planted trees in them of all kinds of fruit; I made me pools of water, to water therefrom the forest where trees were reared; I bought men-servants and maid-servants, and had servants born in my house; also I had great possessions of herds and flocks, above all that were before me in Jerusalem; I gathered me also silver and gold, and the treasures of kings and of the provinces; I gat me men-singers and women-singers, and the delights of the sons of men, musical instruments, and that of all sorts. So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me. And whatsoever mine eyes desired I kept not from them; I withheld my heart not from any joy; for my heart rejoiced because of all my labor; and this was my portion from all my labor. Then I looked on all the works that my hands had wrought, and on the labor that I had labored to do; and, behold, all was vanity and a striving after wind, and there was no profit under the sun."

"Therefore enjoy pleasure" (Ecclesiastes 2:1). "In these verses, the king tried to find the "summum bonum" in pleasure.” However, this also proved to be a futile search; and he pronounced it also as "vanity." As Robert Burns stated it, "Pleasures are like poppies spread; You seize the stem, the bloom is shed"!

"I said of laughter, It is mad; and of mirth, What doeth it" (Ecclesiastes 2:2)? Solomon had touched on this once before. See comment on Proverbs 14:13 : "Even in laughter the heart is sorrowful; and the end of mirth is heaviness." "The pleasure addict cannot escape `the morning after,’ nor the revulsion of satiety.” "The rhetorical question at the end of this verse has negative intent.” It simply means that mirth and laughter accomplish absolutely nothing.

"My heart yet guiding me with wisdom" (Ecclesiastes 2:3). This is one of many statements in Ecclesiastes which make it impossible for this writer to accept the current theory adopted by many scholars that the writer here (supposedly living centuries after Solomon’s death) was not Solomon at all but one who was placing himself in Solomon’s place and putting all these statements in Solomon’s mouth. This of course, is the old, discredited device of liberal scholars in making certain Biblical books to be the pseudepigrapha, a device that was thoroughly exploded in 1977 by John A. T. Robinson in his famous book, "Redating the New Testament.”

It seems absolutely incredible that any writer, centuries after Solomon’s reprobate life had ended, could possibly have put into Solomon’s mouth the conceit that all of his debauchery was committed while he still retained his great wisdom, a notion diametrically opposed to the facts.

"By Solomon’s sensual behavior, as indicated here, he suffered infinite loss, which nothing on earth could ever compensate.” So! how could any later writer, knowing all the shameful results of Solomon’s behavior, have put a falsehood like this in the mouth of any "great wise man" he was trying to impersonate? Also, see Ecclesiastes 2:16 in this same category.

"I made me great works" (Ecclesiastes 2:4). This verse and through Ecclesiastes 2:6 stresses Solomon’s effort to find earthly satisfaction as a builder, or an achiever. He would build great buildings, amass great riches, gain worldwide fame and power, etc. Many commentators go into great detail here, telling all about Solomon’s wonderful achievements; but we have already commented upon all of these things in the historical books of the Old Testament; and there is no need to rehearse it all here. Significantly, one of the greatest things Solomon ever did was to construct the Temple in Jerusalem; but true to his immeasurable conceit, he mentions here that he did it all for "ME," not for God. In this one paragraph, Solomon used the words `I,’ `my,’ `me,’ and `mine’ 32 times!

"I made me gardens and parks" (Ecclesiastes 2:5) Scott noted that the word parks here is a Persian word; and from this and similar words, many scholars postulate a late date for Ecclesiastes, which we reject. Such Persian words might easily have crept into the text from the efforts of copyists. If one doubts that such things occur in `translations’ and `versions,’ let him compare a copy of the King James Bible published in the 1600’s with one printed today.

"I bought men-servants and maid-servants ... and had great flocks and herds" (Ecclesiastes 2:7). "These slaves are mentioned in the same breath with herds of cattle, for Solomon considered such human beings as mere property. Solomon used them for forced-labor.” See 1 Kings 9:15-22.

"Men-singers, women-singers, and the delights of the sons of men" (Ecclesiastes 2:8). Here again, we have undeniable evidence that it is Solomon, not an impersonator, who is writing. It is impossible to imagine that any right-minded historian who, centuries later, would have skirted around the facts of Solomon’s disgraceful harem in the same manner as Solomon did here. Delights of the sons of men! What is he talking about? That godless harem, of course, with its 700 wives and 300 concubines. The scholars all agree that this is what is meant here. An authentic rendition of this is: "I provided myself with male and female singers, and with the pleasures of the flesh, concubine after concubine.” Deane, Loader, ^] and Delitzsch all agree that this is the meaning here.

"All that were before me in Jerusalem" (Ecclesiastes 2:9). This expression, as well as earlier uses of it in Ecclesiastes, is not restricted to `kings’ in Jerusalem, but applies to any rich persons whomsoever.

"Also my wisdom remained with me" (Ecclesiastes 2:9). This, of course, could have been said only by Solomon himself, not an impersonator. All the world knew that Solomon’s lustful, extravagant, selfish and inhuman reign was a total disaster, taking Solomon himself to the grave at an early age. His policies wrecked and eventually destroyed Israel; and it was his son’s foolish efforts to continue those policies that terminated the united Israel almost before Solomon’s body got cold in the grave. And what about all that `wisdom’? "What Solomon here called his wisdom was merely his earthly prudence.” We might add that there was also very little of earthly prudence in it. Certainly it had no element of the true wisdom, the beginning of which is "the fear of the Lord." But is not this book inspired by the Holy Spirit? Oh yes. The Holy Spirit here tells us exactly what Solomon said (and did), in the same manner that the Holy Spirit also tells us exactly what Satan said and did in Eden. The Divine endorsement of Solomon’s shameless behavior here is certainly not to be found.

"This was my portion from all my labor" (Ecclesiastes 2:10). Yes indeed, that was Solomon’s `portion,’ such as it was. It reminds us of what Abraham said to the rich man as he lifted up his eyes in hell, "Son, remember that in thy lifetime thou receivedst thy good things"! (Luke 16:25).

"All was vanity and a striving after wind" (Ecclesiastes 2:11). Many another profligate playboy has tragically discovered the same truth. "The modern playboy still dreams of finding the ultimate pleasure in `recreational sex’ and free love, only to find out that venereal disease and early old age and death turn his dream into a nightmare.”

What good is there for the sons of men to do under heaven? This is the question that troubles Solomon (Ecclesiastes 1:13; Ecclesiastes 2:3). His desire to know the answer is insatiable. In his first experiment he set his mind, guided by wisdom and knowledge, to discover the causes and results of all that had been done under heaven. His experiment was successful, it just did not yield satisfaction. He discovered that his reward was mental pain and sorrow rather than the desired mental health and peace. He now considers the possibility of the answer coming from another area of research “under the sun.” It is “pleasure” that now intrigues him. He is not unlike the rest of us in his desire to experience the pleasures of life. The motivation behind Solomon is one of personal gratification. Nothing of the loving, philanthropic nature of concern colors his activities. It is indeed misanthropy. His self-centered desire is a matter of record. He states, “I said to myself, ‘Come now, I will test you with pleasure. So enjoy yourself.’” The grammatical construction “dative of interest” (for myself) appears eight times in these eleven verses. In addition, there are thirty references to the pronouns “I” and “my” in this limited summary of his pursuit of pleasure. It is manifestly evident that if the answer to his question is to be found in this area of life, he intends to discover it.

One should not be unduly critical of Solomon. His experiments are not hedonistic. He is not sensually lusting after base and inordinate things. He wishes only to come alive to the pleasures to be received through the senses. He wants his answers to come to him within the framework of the demonstrable. He is interested in seeing, feeling, smelling, tasting, and hearing. He declares that he did not withhold any pleasure from his heart.

Although Solomon does not mention it in the text, it is a matter of record that his resources to carry out such an experiment were unlimited. It was written that “. . . silver and gold were as stones in Jerusalem” (1 Kings 10:27). He had successfully increased his kingdom ten times beyond what he had inherited from his father. By his own declaration he proclaimed that he had increased in wealth more than all who had preceded him in Jerusalem.

Ecclesiastes 2:1 The “Come now” of this verse indicates a new direction. We have explained it as the exploration of sensuous pleasure. As in the other experiment, he states his conclusion at the beginning. Futility marks his pursuit. He should not have been surprised, for from his own pen had previously come the words, “Even in laughter the heart may be in pain, and the end of joy may be grief” (Proverbs 14:13). He declares the reality of this.

That which is being tested is the question concerning what is good for man in the few years he has on this earth. This appears to be the key question in the book. It was asked in Ecclesiastes 1:3 and also in Ecclesiastes 1:13. The question is clearly stated here in Ecclesiastes 2:3. Although he does not arrive at the answer in this section, he does state conclusively that he had discovered what is good for the sons of men to do during their lives as they live them under heaven. Note his conclusions:

(1) “There is nothing better for a man than to eat and drink and tell himself that his labor is good. This also I have seen, that it is from the hand of God” (Ecclesiastes 2:24).

(2) “I know there is nothing better for them than to rejoice and to do good in one’s lifetime, moreover, that every man who eats and drinks sees good in all his labor—it is the gift of God” (Ecclesiastes 3:12-13).

(3) “Here is what I have seen to be good and fitting: to eat to drink and enjoy oneself in all one’s labor in which he toils under the sun during the few years of his life which God has given him; for this is his reward. Furthermore, as for every man to whom God has given riches and wealth, He has also empowered him to eat from them and to receive his reward and rejoice in his labor; this is the gift of God” (Ecclesiastes 5:18-19).

(4) “For who knows what is good for a man during his lifetime, during the few years of his futile life? He will spend them like a shadow. For who can tell a man what will be after him under the sun” (Ecclesiastes 6:12)?

(5) “So I commended pleasure, for there is nothing good for a man under the sun except to eat and to drink and to be merry and this will stand by him in his toils throughout the days of his life which God has given him under the sun” (Ecclesiastes 8:15).

(6) “Go then, eat your br ead in happiness, and drink your wine with a cheerful heart; for God has already approved your works” (Ecclesiastes 9:7).

(7) “Enjoy life with the woman whom you love all the days of your fleeting life which He has given to you under the sun; for this is your reward in life, and in your toil in which you have labored under the sun” (Ecclesiastes 9:9).

As important as the theme is, it is to be understood as a minor chord which he sounds, a half step less than the major theme. The theme is recurring, appearing no less than seven times as noted above, yet it only leads man to the logical conclusion as he views life under the sun. It is in this light alone he turns to examine the evidence of his quest. The major theme speaks to the emptiness of what is thought of as a full and fruitful and enjoyable life when it is lived without the redeeming nature of grace and apart from the direction of God’s revelation. We have purposely jumped ahead of Solomon. We have read the conclusions, which at this time in his experience, he is eager to discover himself. It is important, therefore, that we realize that at this point in his experiment, he is steeped in the details of one of his most elaborate undertakings.

Ecclesiastes 2:2 Laughter is associated with pleasure. He has learned to laugh much because he has had great pleasure; but once again he admits to the superficial nature of this unrewarding experience. He labels his laughter as “madness,” and asks of pleasure, “What does it accomplish?” Laughter, madness, and pleasure should be thought of as harmless delights in this context. Neither does madness convey the idea of mental insanity, but rather boasting and foolishness. His conclusion is that there isn’t any true, lasting value in the exercising of sensuous pleasure. Note this additional commentary on this subject in Ecclesiastes 7:3; Ecclesiastes 7:6 and Ecclesiastes 10:19. In like manner, Jesus taught that the presence of laughter is not necessarily a sign of genuine joy (Luke 6:25).

Ecclesiastes 2:3-8 In this section, Solomon turns to three additional categories of pleasure which he pursues. The first involves him with food and folly; secondly, he is engaged in aesthetic improvements; and finally he seeks cultural improvements and the pleasures of possessions. One is reminded of the admonition of John, “Do not love the world, nor the things in the world. If any one loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh (food and folly) and the lust of the eyes (aesthetic improvements) and the boastful pride of life (cultural improvements and pleasures), is not from the Father, but is from the world” (1 John 2:15-16). Solomon does each of us a favor in that he comes to the same conclusion (Ecclesiastes 2:11), and thus saves us the necessity of learning this lesson the difficult way.

(1) Section one: food and folly. (Ecclesiastes 2:3)

“Wine” could represent all the pleasures of the table as well as just the enjoyment of wine. It would be understood as the part used for the whole. So elaborate were King Solomon’s tables that the Queen of Sheba was totally exhausted in her praise (1 Kings 10:5). One should not understand his statement as an abandonment to strong drink. He assures us that his mind continued to guide him wisely.

“Folly” implies the harmless nonsense that so often accompanies the pleasure of dining with friends. We should understand this to be the lowest level of his pleasurable pursuits. The following descriptions represent those experiments which he carried out on the middle level. Solomon identifies them as the enlargements of his works.

(2) Section two: aesthetic improvements. (Ecclesiastes 2:4-6)

Although the Temple was the most important and most elaborate of Solomon’s contributions, no mention is made of it in this section. The reason is obvious. Solomon is discussing only those items which he planned and designed for personal satisfaction, the Temple belonged in a special way to the people as well as to the king. In reality it was God’s Temple and thus it would be out of place to mention it along with those things programmed for sensuous delights.

(a) Houses. For a detailed explanation of Solomon’s houses, read 1 Kings 7:1-12; 1 Kings 9:19. His endeavors were almost unbelievable in scope. He built numerous buildings and public works in Jerusalem. He spent thirteen years building his own palace. It included the armory and the Hall of Judgment. He built a “house of Pharaoh’s daughter” (1 Kings 7:2-8). He built a citadel (1 Kings 9:24; 1 Kings 11:27) or huge fortress to protect the temple. He founded cities in distant lands (1 Kings 9:18), built store-cities and chariot towns, national works of great importance, and rebuilt and fortified cities throughout his kingdom.

(b) Vineyards. David possessed vineyards that Solomon undoubtedly inherited (1 Chronicles 27:27-28). It is also recorded in Song of Solomon 8:10-11 that he possessed his own vineyard.

(c) Gardens. The term is synonymous with the Greek term for paradise and suggests pleasantry and beauty. There is a reference to “a king’s garden” in 2 Kings 25:4. Note also Song of Solomon 4:16. A detailed description of gardens in Palestine cannot be found in the Bible although they are often mentioned. They were generally believed to be walled in-closures with winding paths and canals of running water to provide for the many shade and fruit trees. This is in harmony with the information in this section. One can almost see the sweet-smelling, aromatic blossoms inviting travelers to the cooling arbors and refreshing streams.

(d) Parks. The terms “parks,” “gardens,” and “forests” are used interchangeably. From the context in Nehemiah 2:8 and corresponding references, the emphasis is on trees and forestry. Such parks also contained fruit trees and herds of animals.

(e) Ponds. Besides the aesthetic value of pools or reservoirs, they served a practical purpose. Pools supplied the water for the irrigation of the growing trees. Because of the long extended periods without rain, sometimes lasting three to four months, the ponds provided an essential and vital supply of water. Evidence of the water supply at Etham is the most celebrated of the pools ascribed to Solomon. There were three large pools ranging in length from 380 feet to 582 feet and in width from 207 feet to 250 feet. They varied in depth from 25 to 50 feet. The pools were located a distance of ten miles from Jerusalem but because of the natural contour of the Judaean hills, the water traveled nearly 15 miles to the enormous reservoir beneath the city. The origin of the aqueduct is uncertain. The history of Jerusalem has always included a struggle on the part of the people to discover and supply water for their needs. However, in Solomon’s description, no mention is made of the utilitarian purposes of the pools, either for Temple needs or the needs of the people. He is searching for the answer to the question: Is there any good in the beautiful?

(3) Section three: cultural improvements and pleasures of possessions. (Ecclesiastes 2:7-8)

This third and highest level upon which he experiments involves the pleasures derived from developing cultural projects and accumulating earthly wealth.

(a) Slaves. Solomon purchased some slaves, captured others and had some born in his own house” (1 Kings 9:20-22; 1 Kings 10:4-8). Those who were born in his house were called “sons of the house (Genesis 15:3)” and were often more desired than other slaves. Solomon’s interest in horses alone required literally thousands of slaves to care for his extensive holdings. It was stated that he had 40,000 stalls of horses, a similar number of chariots and 12,000 horsemen (1 Kings 4:26). It was said of the Queen of Sheba, as she observed the elaborate attention given to the king by his servants, that “there was no more spirit in her” (1 Kings 10:5). She had not believed the colorful reports; however, upon personal observation she confessed that she had not been told half of what was true!

(b) Flocks and herds. Solomon’s provision for one day included, among other things, “. . . ten fat oxen, twenty pasture-fed oxen, a hundred sheep besides deer, gazelles, roebucks, and fattened fowl.” Read 1 Kings 4:22-23; 1 Kings 8:62-63. The large number of dedicatory sacrifices offered to God at the consecration of the Temple, suggests the magnitude of his flocks and herds. He offered the Lord 22,000 oxen and 120,000 sheep on that one occasion. Cf. 1 Chronicles 27:29-31.

(c) Silver and gold. The statement, “I collected for myself silver and gold” is more flagrant than it appears on the surface. God specifically commanded the king not to multiply gold for “himself.” The detailed accounts found in the Bible depicting Solomon’s inordinate desire for gold and silver supports his contention. In the face of the prohibition (Deuteronomy 17:17), Solomon made silver and gold as common in Jerusalem as stones (2 Chronicles 1:15). The following record of Solomon’s extensive use of gold is included here to impress the reader with the magnitude of his personal quest. It is found in 2 Chronicles 9:13-21 and is followed immediately with the declaration, “So King Solomon became greater than all the kings of the earth in riches and wisdom.” It reads:

“Now the weight of gold which came to Solomon in one year was 666 talents of gold, besides that which the traders and merchants brought; and all the kings of Arabia and the governors of the country brought gold and silver to Solomon. And King Solomon made 200 large shields of beaten gold, using 600 shekels of beaten gold on each large shield. And he made 300 shields of beaten gold, using three hundred shekels of gold on each shield, and the king put them in the house of the forest of Lebanon. Moreover, the king made a great throne of ivory and overlaid it with pure gold. And there were six steps to the throne and a footstool in gold attached to the throne, and arms on each side of the seat, and two lions standing beside the arms. And twelve lions were standing there on the six steps on the one side and on the other; nothing like it was made for any other kingdom. And all King Solomon’s drinking vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold; silver was not considered valuable in the days of Solomon. For the king had ships which went to Tarshish with the servants of Hurum; once every three years the ships of Tarshish came bringing gold and silver, ivory and apes and peacocks.”

(d) The treasure of kings and provinces. If the treasure is that of great wealth, Solomon qualified (1 Kings 4:21; 1 Kings 4:24; 1 Kings 10:14-15). If it means he possessed such treasure unique to kings and not the common man, he also qualified. He controlled provinces and exacted tribute from them; these provinces boarded or neighbored his own country of Palestine and were in addition to the districts of his own country. There were twelve districts in Israel and each district provided Solomon’s needs for one month of the year (1 Kings 4:7). Solomon reigned over all the tribes and nations between the Mediterranean and the Euphrates. The promise God gave in Genesis 15:18 was thus fulfilled. Solomon was a dictator. Everything depended upon his will. Although he was not a man of war as his father David had been known, he still subjected the people of his land to his every desire. In addition to Israel, he ruled the Philistines, the Moabites, the Edomites, the Amonites, the Canaanites, the Hittites and the Syrians. So vast was his wealth that he was greater than all other kings of earth. It was estimated that he provided for 10,000 people in his service.

(e) Male and female singers. From the reference out of David’s life (2 Samuel 19:35), singers were employed to entertain and lighten the spirit. These singers were for Solomon’s personal enjoyment and should not be confused with the male singers of the choir within the Temple. They were chosen solely because of the satisfaction they brought to the king.

(f) The pleasures of men. This euphemistic phrase suggests the sexual enjoyment of men. The translators of the New American Standard Version suggest that “concubines” represent what is meant by the pleasures of men. This is in harmony with Solomon’s experience as he had 700 wives and 300 concubines (1 Kings 11:3).

This text, however, has been widely disputed. The Septuagint translates it “a male cupbearer and a female cupbearer.” Both the Syriac and Vulgate agree with this. The King James Translation renders it “Musical instruments, and that of all sorts.” Other translations supply a variation of ideas. Some of these are: “plenty of all sorts,” “combination of tones,” “captives,” “litters,” “coaches,” “baths,” “treasures,” “chests,” and even “demons.” The original Hebrew expression appears but this one time in the whole of the Bible, and thus the difficulty of determining the proper translation.

Ecclesiastes 2:9 In this verse he sets forth two ideas which qualify his experiment. The first suggests the extensive nature of his experience. He said that he excelled all who preceded him in Jerusalem. This would include David and Saul and very likely implies any of the Jebusite kings of various chieftains who ruled prior to that time. The second suggests that he was always mentally in control of his activities as elaborate as they may have been. He states, “My wisdom also stood by me.” He never lost sight of his objective that he stated in verse three. The type of wisdom that remained with him is not to be confused with the “heavenly” wisdom from above. It is the exercising of common sense and earthly propriety . . . it is the wisdom known to those who live “under the sun.” The words “stood by me” carry the idea of “served me” and bring into sharper focus the purpose and value of this kind of wisdom. Solomon was committed to every pleasure conceivable to the mind of man. The only criterion was that his pleasurable experience would not violate his “under the sun” wisdom. As we have noted, this opened the door to endless opportunities for one who had at his command the wealth and resources as the world’s richest king.

Ecclesiastes 2:10 In this verse he speaks of his reward. One would expect glowing and colorful descriptions of an exuberant heart declaring, “I have found it!” A lifetime of searching and millions of dollars expended would surely bring one to the end of the rainbow where the treasure would be discovered and the fortunate man who pursued it could, with the deepest satisfaction, share such fulfillment with his friends. However, no such manifestation of joy is forthcoming. There is a deficiency that manifests itself in his answer. There is a positive note, but it is the rather subdued admission that his reward was simply the fact that he did everything his heart desired. This, however, isn’t what he was searching to discover. He wanted to do everything in order to find out what profit there is for the sons of men in all the activities of their days upon the earth. His heart was pleased. In other words, the earthly desires were fulfilled and thus the earthly needs were met. He had at least accomplished this.

Ecclesiastes 2:11 Solomon is after a profit. He intends to review all his labors, satisfied that he had exhausted every opportunity for some new thrill of experience. One panoramic flashback over his life brought into focus all the fruit of all his labors. He searches in his mind’s eye to discover something of lasting value, something that abides. He isn’t interested in speaking to the empty feeling within the one who has so indulged himself, but rather to the “profit” that comes to one who has thus so lavishly lived. He doesn’t deny the emptiness, such grief, he admits, is very much the fiber of one who lives “under the sun.” His conclusion is pointedly harsh: “there was no profit under the sun.” Men today should learn this lesson from Solomon. Who can find the time or the resources to run the course as skillfully as Solomon? Even if he does, the signpost at the end of the road points to “no profit.” How unlike the Christian who discovers that in Christ are “hidden all the treasures of wisdom and knowledge” (Colossians 3:2).

Verses 12-17

Ecc 2:12-17

Ecclesiastes 2:12-17

THE WISE MAN IS NO BETTER OFF THAN THE FOOL

"And I turned myself to behold wisdom, and madness, and folly: for what can the man do that cometh after the king? even that which hath been done long ago. Then I saw that wisdom excelleth folly, as far as light excelleth darkness. The wise man’s eyes are in his head, and the fool walketh in darkness: and yet I perceived that one event happeneth to them all. Then said I in my heart, As it happeneth to the fool, so will it happen even to me; and why was I then more wise? Then said I in my heart, that this also is vanity. For of the wise man, even as of the fool, there is no remembrance forever; seeing that in the days to come all will have been long forgotten. And how doth the wise man die even as the fool! So I hated life, because the work that is wrought under the sun was grievous unto me; for all is vanity and a striving after wind."

"For what can the man do that cometh after the king?" (Ecclesiastes 2:12). Solomon meant by this that no one after him would be able to surpass his pursuit of fulfillment by his unlimited indulgence in everything that came to his mind. He had already done it all; and with the nearly limitless resources in his power, no one after him would be able to exceed the variety and extent of Solomon’s extravagant and lustful indulgences.

"Solomon had already concluded that seeking happiness through worldly wisdom was `striving after the wind,’ and that in much wisdom there is much grief (Ecclesiastes 1:17-18), yet he makes it clear here that he considers wisdom much better than folly and ignorance.” This is true because the wise man can see where he is going, and the fool cannot.

"Why was I then more wise" (Ecclesiastes 2:15). Since death comes alike to fool and wise man, why should a wise man be considered any smarter than a fool? "Solomon reached this conclusion while alienated from God and while seeking answers through purely worldly wisdom. The Holy Spirit gives us a true record of what he said, but does not guarantee the correctness of his conclusion (which was totally in error).”

"For the wise man ... as of the fool, there is no remembrance forever." (Ecclesiastes 2:16). Here again is a statement that no impersonator, writing centuries after Solomon’s death, could have been stupid enough to write. Therefore, these words are Solomon’s, not those of an impersonator. If the alleged impersonator ever lived, as claimed, centuries after Solomon’s death, he would certainly have been aware that Solomon, the wise king, had not only been gloriously remembered for half a millennium, but that Israel would indeed never forget him. How then could an impersonator have put a falsehood like this in Solomon’s mouth? It is NOT an adequate explanation, as suggested by Kidner: "There is a lack here in Qoheleth’s honesty.” NO! Solomon himself is the author here; and, in his state of satiety and despair, he simply feared that subsequent generations would forget all about him.

Thus, for the first time in Ecclesiastes, the terrible fact of man’s mortality terminates Solomon’s quest for happiness by worldly indulgence, rather than by service of God. The shocker to the sinful, lustful mind of Solomon was the thought of Death, the great Leveler, "Of wise men and fools, the good and the bad, the saints and the sinners,” the sheep and the goats, the rich and the poor, the mighty and the obscure - name any contrasting pair that comes to mind. Death levels all in that universal cemetery, "Where wronged and wrong-doer alike, with meekened face and cold hands folded o’er a still heart pass the green threshold of our common grave, whither all footsteps tend, whence none depart.”

Let every unbelieving infidel on earth get the message here. If he has a tenth of the wisdom of Solomon, he also will appraise the situation just like Solomon. "I hate life." This, of course, is true, only for that person whose mind is set on this life alone and who has decided to walk without God.

"So I hated life" (Ecclesiastes 2:17). "How many infidels and hedonists have there been who have wished that they had never been born; and how many of the thousands of suicides every year are the result of a life lived without God, and which they have found to be grievous, empty, painful and profitless"?

“I turned” does not indicate a new experiment, but additional conclusions to be drawn from testing the meaning of life with pleasure. He has already indicated that he is aware that history repeats itself. He stated that God seeks what has passed by (Ecclesiastes 3:15); that what happens in the future has already happened in the past (Ecclesiastes 1:9). He is manifesting this same truth when he draws our attention to the question, “What will the man do who will come after the king except what has already been done?” In this question, Solomon indicates that one will come after the king. Is Solomon speaking only of one who might experiment in the same manner, if such were possible, or is he speaking historically of one who is already standing in the wings waiting his turn to rule over the kingdom? It is difficult to determine. However, the import of his question appears to be that whoever follows, whether in his authority or by his example, will certainly reach similar conclusions. Human nature is the same generation after generation.

One should not conclude that Solomon’s experiment was a failure. He did what he proposed to do as stated in verse twelve. He said that “his heart was pleased because of all his labor” (Ecclesiastes 2:10). The experiment, however, did not yield the satisfaction that he sought. His dilemma is found in the fact that he did not discover “what good there is for the sons of men,” and he now admits that the one who follows him will not discover the answer either!

“I set my mind” (Ecclesiastes 1:17), and “I turned to consider” (Ecclesiastes 2:12), should be understood as similar statements. In each instance, the objective is to know wisdom, madness and folly (cf. Ecclesiastes 7:25). Wisdom here is the “earthly” wisdom previously discussed. Although it is not of the high level where “wisdom from above” is discovered, it still excels madness and folly as light excels darkness. Madness and folly have been identified as foolishness and silliness which is so often associated with those who are caught up in the sheer enjoyment of earthly things.

The metaphor is wisely chosen in verse thirteen. Wisdom is likened to light while folly is likened to darkness. The contrast is sharpened in Ephesians 5:8 and 1 Thessalonians 5:5, because light is the symbol of truth from God, and darkness is the symbol of sin. It should be noted that Solomon makes a similar distinction in Ecclesiastes 2:26 when he identifies the wise man as the “good” man, and the foolish man as the “sinner.” Solomon admits to the availability of a particular earthly wisdom that gives an advantage to men. In Ecclesiastes 7:11-12; Ecclesiastes 7:19, he states that wisdom is (1) good and an advantage to men on this earth, (2) a protector to those who possess it, and (3) gives strength to a wise man. In Ecclesiastes 9:18, he writes that (4) wisdom is better than weapons of war, and in Ecclesiastes 10:10, he speaks of wisdom (5) as bringing success. It is this kind of wisdom that excels foolishness as light excells darkness.

CONCLUSIONS

1. If one labors with wisdom, knowledge and skill only to accumulate a great legacy, he will discover this is futile and striving for the wind (Ecclesiastes 2:19-21).

2. If collecting and gathering a great fortune is your primary goal in life, your days will be filled with pain and grief and your nights will be restless (Ecclesiastes 2:22-23).

3. One should resolve to eat, drink and enjoy labor one day at a time as this is the gift of God (Ecclesiastes 2:24).

4. There is joy that comes to the good man who understands that he should enjoy life day by day. However, to the sinner who collects and gathers for his own satisfaction, there will be no joy but a realization that all that he has gathered will be given to the good man (Ecclesiastes 2:26).

There is a difference that is discernable between one who practices common sense and keeps his eyes within his head, and one who seeks folly and thus walks in darkness. Solomon had written, “Wisdom is in the presence of the one who has understanding, but the eyes of the fool are on the ends of the earth” (Proverbs 17:24). However, there is the recognition that even to the wise man death is an inevitable companion who never discerns between the wise man or the fool. It is in the light of this conclusion that Solomon states that he hates life. In addition he confesses that his work, even the fruit of his labor, is grievous, futile, and striving after wind. Vanity has once again robbed even the wise man of any possible profit of his labor under the sun.

The fact that both the wise man and the fool share equally in many ways is a recurring theme throughout the book. It is discussed in Ecclesiastes 6:6, Ecclesiastes 7:2 and Ecclesiastes 9:2-3. One of the real tragedies of living is the fact that one must die. The tragedy is compounded because through man’s natural eye, he cannot see beyond the grave. If indeed the premise is correct, that is that all activities qualified by the phrase “under the sun” do not have the redemptive nature of the higher values, then it is possible to interpret Solomon’s despair. David wrote of this when he said, “even wise men die; the stupid and the senseless alike perish, and leave their wealth to others” (Psalms 49:10).

It is in view of the fact that both the wise man and the fool die and go to the grave that Solomon despairs of being “extremely” wise. His extreme wisdom is the fruit of his life-long labor, and yet what does it profit him? He is certain that the wise man has no advantage over the fool in this respect (Ecclesiastes 6:8; Ecclesiastes 6:11). Of course one dare not assume these conclusions in the light of Christian hope. However, to the man who is restricted to only that which can be interpreted “under the sun,” death terminates everything! This is why Solomon amplifies this conclusion with the observation in Ecclesiastes 9:3-4 : “This is an evil in all that is done under the sun, that there is one fate for all men . . . they go to the dead. For whoever is joined with the living, there is hope; surely a live dog is better than a dead lion.”

The concept of “the coming days” is also important to the Preacher (Ecclesiastes 2:16). In the days to come, how will a man be remembered? More to the point, however, is the question of will he be remembered? There is surely some profit in the awareness that one’s reputation continues on in the minds of one’s countrymen. Especially would this be true if one were a wise man. However, this is not to be under the sun! His original premise in Ecclesiastes 1:11 underscored how quickly things are to be forgotten. Later in his book he offers two illustrations of this same tragic truth. He speaks of a young man who rises from adverse circumstances to become king. The multitudes, tired of the former king, throng to his side and offer their allegiance. However, he declares that in time even the new king will not be remembered (Ecclesiastes 4:13-16). He speaks further of the dead who no longer have a reward. Their reward would have been for them to have been remembered. However, they no longer have a share in all that is done “under the sun.” No one remembers them.

There is a relentless correlation between the results of participating in fleeting things and the nature of the things themselves. His conclusions are consistent with the means employed in reaching them. It is not surprising, therefore, to hear him say that he “hated life,” that he questioned his endless endeavors to become wise, that he looked upon all his work as a grievous, empty, futile task. His thoughts were simply corresponding with the kind of wisdom, madness and folly which he sought. There is a sense in which the very wisdom which he found became the greatest kind of folly.

Verses 18-26

Ecc 2:18-26

Ecclesiastes 2:18-26

DEATH ROBS A MAN OF THE FRUITS OF HIS LABOR

"And I hated all my labor wherein I labored under the sun, seeing that I must leave it unto the man that shall be after me. And who knoweth whether he shall be a wise man or a fool? yet will he rule over all my labor wherein I have labored, and wherein I have showed myself wise under the sun. This also is vanity. Therefore I turned about to cause my heart to despair concerning all the labor wherein I had labored under the sun. For there is a man whose labor is with wisdom, and with knowledge, and with skillfulness; yet to a man that hath not labored therein shall he leave it for his portion. This also is vanity and a great evil. For what hath a man of all his labor, and of the striving of his heart, wherein he laboreth under the sun? For all his days are but sorrows, and his travail is grief; yea, even in the night his soul taketh no rest. This also is vanity.

There is nothing better for a man than that his soul should eat and drink, and make his soul enjoy good in his labor. This also I saw, that it was from the hand of God. For who can eat, or who can have enjoyment more than I? For to the man that pleaseth him, God giveth wisdom, and knowledge, and joy; but to the sinner he giveth travail, to gather and to heap up, that he may give to him that pleaseth God. This also is vanity and a striving after wind."

"Seeing that I must leave it unto the man that shall be after me" (Ecclesiastes 2:18). "Here we learn that Solomon had some misgivings about his son Rehoboam"; and there were plenty of reasons why he should have had them. Under the stupid government of his son Rehoboam, his fool of a son soon liquidated the once-powerful empire of his father; and when Shishak, king of Egypt, came up and captured Jerusalem, even the gold-plated treasures of the sacred Temple itself were carried away to Egypt.

Dean wrote that, "It is impossible that Solomon could thus have spoken concerning Rehoboam"; but our opinion is that if Solomon was a tenth as wise as the Bible says he was, he would certainly have had sense enough to know that any son raised like a hot-house flower in a godless harem would not have the judgment to govern any nation, much less a worldwide empire; nor would Solomon himself have had such sense, if God had not supernaturally endowed him. Of course, Solomon did indeed have misgivings about Rehoboam.

"Who knoweth whether he will be a wise man or a fool" (Ecclesiastes 2:19)? As Solomon thought upon the certainty that he would soon leave his vast riches to another, there was increased bitterness in his heart at the possibility that his heir might be a fool (as indeed he proved to be). Many another rich man has been haunted by the same uncertainty. It was this very question that God Himself hurled in the teeth of the rich fool (Luke 12:20), "Thou foolish one, this night is thy soul required of thee; and the things which thou hast prepared, WHOSE SHALL THEY BE"? This is the question that every rich man should contemplate. Solomon contemplated it here, but he did not like the obvious answer.

The argument from all of this was thus stated by Loader: "By toil and wisdom Solomon had made great gains, but his successor may well be a fool; and, in that case, wisdom has only served the interests of folly. Therefore wisdom is worthless.”

Returning again to that example Jesus gave us in Luke 12, "So is he that layeth up treasure for himself, and is not rich toward God." Right here lies the secret of why despair, disillusionment, disappointment and frustration settled like a dark cloud over Solomon’s heart. No wonder he hated life.

"Yet to a man that hath not labored therein shall he leave it" (Ecclesiastes 2:21). The great paradox mentioned here is that great reward should go to the wise and the industrious; but, lo, and behold, some lazy and foolish heir inherits every bit of it! No wonder that Solomon’s verdict on all this was that, "This also is vanity and a great evil." It seems never to have occurred to Solomon that he should have made himself rich toward God with all that wealth. Instead of that, he spent his last days fretting over whether or not a fool would get everything that his wisdom and labor had produced. And sure enough, the fool got it, and promptly lost it. This is a true description of what has happened to many another vast estate.

"Even in the night his heart taketh no rest" (Ecclesiastes 2:23). This is indeed an accurate description of people with great possessions whose lives are oriented to this life alone and who neither believe in God nor try to serve him. The result: sleepless nights, one headache after another, and endless worry and apprehension.

"There is nothing better for a man than that he should eat and drink, and make his soul enjoy good in his labor" (Ecclesiastes 2:24). Scholars dispute the obvious meaning here; but what appears is that basic enjoyment comes to the man who works for a living and is blessed of God to enjoy his food and drink. The king with all of his wealth here seems to sense the fact that it has brought him no more, actually, than that which comes from the working man’s livelihood.

Waddey, however, interpreted this passage to mean that Solomon concluded that the best policy for life was Epicureanism: "Eat, drink, and be merry, for tomorrow we die.” If that is what the passage means, it is, of course, a false viewpoint. This was the philosophy of the rich fool in Luke 12, but God Himself condemned it.

"The real value of Ecclesiastes is that it portrays life as it must ever be without Christ.” And the picture that emerges in these chapters is so terrible that it should frighten every unbeliever on earth out of his atheism and turn his thoughts to God, who alone is able to bless man eternally.

"To the man that pleaseth him, God giveth wisdom, and knowledge, and joy; but to the sinner he giveth travail" (Ecclesiastes 2:26). As Cook said, "Here is the doctrine of Retribution, and God is the moral Governor of the world." One may chase any earthly rainbow that he may choose, but, apart from the blessing of God, the utmost futility, despair and destruction will be his eternal reward. The forcefulness with which Ecclesiastes teaches this truth is the secret of its value.

The Preacher turned toward the past and surveyed the fruit of his life-long endeavor. He had amassed a fortune and collected riches beyond his highest expectations. However, as he contemplated the future and the one who would inherit all that he had gathered together, he grew bitter and cynical. He could designate the next king, but the people would not likely listen to the advice of an old and foolish king. He might dream of the kingdom remaining united but in his heart he realized it was but a dream. He would have little control over these matters. What if the one who follows him is a fool? He had acquired the greatness of his kingdom through wisdom, knowledge and skill. He now senses that it could slip into the hands of one who exercises little of these attributes and thus he will inherit wealth and power which he neither deserves nor can properly handle. His conclusion is that he thus “hated life.” There are no forthcoming answers which satisfy him. He carries his burden into his bedchamber and is thus robbed of sleep (Ecclesiastes 2:23).

Did Solomon have cause to worry? One has sufficient evidence to recite the history of Israel following Solomon’s death, and he discovers not one but two men who ascended to his throne. The kingdom did divide. In Solomon’s closing years, his foreign wives turned away his heart from the Lord (1 Kings 11:1-8). The author of Chronicles is silent on his closing years, but in I Kings we read that he loved “many foreign women” (1 Kings 11:1). Solomon also had many adversaries. Among them were Hadad the Edomite and Rezon of Damascus (1 Kings 11:9-25). However, the most dangerous of his foes had to be Jeroboam. Jeroboam had been appointed to a prominent position in Solomon’s kingdom. In addition to his own personal designs on the throne, he had the encouragement of the prophet Ahijah. The aggression and zeal of Jeroboam were manifested throughout the kingdom, and when Solomon suspected him he fled to Egypt for his life (1 Kings 11:26-40). It is thought by some that the “lad” who comes out of prison to take the place of the king (Ecclesiastes 4:14) is a direct reference to Jeroboam. It is true that upon Solomon’s death, Jeroboam did return from Egypt to assume the leadership of the ten tribes. Rehoboam, Solomon’s son, was proclaimed king in Jerusalem.

Perhaps there is a prophetic sense in which the words of Solomon predict the historical situation of his day. However, this interpretation is not vital to understanding the message of the book. One may readily see that Solomon’s despair is based on two entirely different premises: (1) he will not be remembered for all his great works, and (2) he is uncertain who will inherit his fortune. It could easily be a person who has little regard for wisdom and much regard for silliness and jest.

Either way, Solomon will lose control over all the “fruit” of his labor. This is the inevitable result of laboring “under the sun.” How different is the picture for the Christian who one day shall rest from his labor with the sweet peace that his works will follow after him (Revelation 14:13)!

The “legacy” is of major consequences to the one who has acquired it because he applied wisdom, knowledge, and skill in the task of gathering and collecting. The term “skill” may also be translated “efficiency” which suggests hours of toiling and perfecting of trades. He is not like the one who came upon his fortune through happenstance or chance. Solomon has designed and labored toward such an end. He has placed his whole heart in his work. His fortune represents an entire lifetime of tireless effort and toil. Some of the magnitude of his despair is sharpened by his question concerning profit. He asks, “For what does a man get in all his labor and in his striving with which he labors under the sun” (Ecclesiastes 2:22)? His answer: He gets nothing! Thus he declares, “I hated all the fruit of my labor.” In addition he says, “I completely despaired of all the fruit of my labor.” He places a label on the fruit of his labor. It reads: “This too is vanity and a great evil.”

This is the first time in Solomon’s book that he reaches above the “sun” and speaks of God. As previously noted, however, it is not in the sense of a warm, covenant relationship. Rather, he speaks of God as the Creator who is in complete control of His universe. God’s laws govern our world. There is enjoyment to be found in one’s labor, but it is only when God blesses or permits. There are two classes of people who are identified. One is the “good” man who receives approval from God, and thus enjoys his labor. The other is the “sinner” who does not find this approval from God. Perhaps the intention here is to explain that a wise man, in this instance the good man, works in harmony with God’s laws as he interprets them through the revelation of God through nature. As a result he pleases God and finds favor. On the other hand, the sinner is literally one who offends God. He sets aside the rules he discovers in this world. As a result he runs contrary to what he knows to be the better way to live. When one does this, he does not discover wisdom, knowledge or joy.

Solomon employs the term “joy” in much the same way that it is understood today. It carries the idea of cheerfulness and satisfaction with life. It is used three other times in Ecclesiastes and in each case the NASV renders it differently. They are: “pleasure,” (Ecclesiastes 2:10); “joy,” (Ecclesiastes 2:26); “gladness,” (Ecclesiastes 5:20); “cheerful,” (Ecclesiastes 9:7). In each reference it speaks to the excitement of discovery and living life to its fullest each day. This kind of “joy” does not come to the man who is motivated by greed, or gathering wealth and possessions for his own use. The sinner has a grievous task because he gathers and collects with selfish intent. The good man is quite different. His wisdom does not bring grief. His knowledge does not bring sorrow. His joy comes to him because he finds satisfaction in the labor within a single day. This conclusion is clearly stated: “Here is what I have seen to be good and fitting: to eat, to drink and enjoy oneself in all one’s labor in which he toils under the sun during the few years of his life which God has given him; for this is his reward” (Ecclesiastes 5:18).

The sinner does not enjoy what he has gathered. This has been the basic premise of the book thus far. Not only has Solomon demonstrated this to be true, but what the sinner has gathered and collected for his own use will be inherited by one who is “good” in God’s sight. This principle of retribution is taught in Proverbs 28:8 which reads: “He who increases his wealth by interest and usury, gathers it for him who is gracious to the poor.” Again he writes: “The wealth of the sinner is stored up for the righteous” (Proverbs 13:22).

The vanity of “striving after wind” of Ecclesiastes 2:26, does not refer to the activities of the good man. It has reference to the sinner who is collecting and gathering fruit of his labor, but will not enjoy it because it will soon belong to another. (Read carefully Ecclesiastes 2:11; Ecclesiastes 2:17-18.)

The fact that the good man recognizes that his enjoyment is from “the hand of God,” should not be interpreted in the context that God has given him a detailed rule book by which he works and lives to increase his joy. Rather, it is simply that the good man realizes that food and drink are gifts, which he acknowledges to be from God, and he finds genuine joy in the use of them. There is a definite moral involved. If avarice is the foe which keeps one from enjoying life, then setting oneself free from such a vain sin would result in the daily satisfaction with life that Solomon is discussing.

To try and discover happiness where God has not ordained that happiness can be found, has always been man’s failing. Jesus redirects men’s minds to those higher and nobler efforts which result in genuine happiness. Never has it been that joy results from the pursuit of joy. Our Lord’s beatitudes underscore the truth that when one seeks higher values such as purity, peace, and righteousness, that “blessedness,” in this case “joy,” overtakes him, and he discovers that he is experiencing real joy where God has ordained that it is to be found.

The division of chapter three at this particular verse is unfortunate. The same theme is under consideration in all twenty-two verses. In Ecclesiastes 3:9 the basic question is asked once again: “What profit is there to the worker from that in which he toils?” The entire chapter is an amplification of chapter two. How can man discover a profit from his labor? First, by submitting to the fact that God does things appropriately in His own time. Second, eat, drink, work, and do good in one’s lifetime. Third, do not be discouraged by the similar fate (death) of both man and beast as man does not have the knowledge to see his future, and thus he should be happy in his activities day-by-day. The profit is limited but it is there. Joy is his reward. Solomon states it clearly: “Here is what I have seen to be good and fitting: to eat, to drink and enjoy one-self in all one’s labor in which he toils under the sun during the few years of his life which God has given him; for this is his reward” (Ecclesiastes 5:18).

Pleasure, Wisdom, Folly, Toil - Ecclesiastes 2:1-26

Open It

1. Why do you think the entertainment industry (movies, television, etc.) is such a booming business?

2. What priority do you think a person should give to leisure and fun?

3. What is something about work that you find satisfying?

Explore It

4. What did Solomon say about his pursuit of pleasure? (Ecclesiastes 2:1-2)

5. What sort of activities did Solomon find meaningless? (Ecclesiastes 2:1-26)

6. How did Solomon try to cheer himself? (Ecclesiastes 2:3)

7. What projects did Solomon undertake? (Ecclesiastes 2:4-8)

8. In what way did Solomon indulge himself? (Ecclesiastes 2:10)

9. What conclusion did Solomon reach when he considered all he had achieved? (Ecclesiastes 2:11)

10. To what did Solomon turn his thoughts? (Ecclesiastes 2:12)

11. What conclusion did Solomon reach about wisdom and folly? (Ecclesiastes 2:12-14)

12. What did Solomon say would be the fate of the fool and the wise person? (Ecclesiastes 2:15-16)

13. Why did Solomon hate life and all the things for which he had worked? (Ecclesiastes 2:17-21)

14. According to Solomon, what does a person get for all his or her strivings? (Ecclesiastes 2:22-23)

15. In what did Solomon say a person should find satisfaction? Why? (Ecclesiastes 2:24)

16. What do we require to find enjoyment? (Ecclesiastes 2:24-25)

17. What does God give? (Ecclesiastes 2:26)

Get It

18. When does pleasure become meaningless or even harmful?

19. With what sort of activities do people try to fill their life?

20. What sorts of distractions do you pursue to give your life meaning or significance?

21. To what extent are the fates of the fool and the wise the same?

22. Why did Solomon conclude that a person can do nothing better than to eat and drink and find satisfaction in his or her work?

23. Why is it so hard to find satisfaction in our relationship with God?

24. How should we please God with our life?

Apply It

25. In what way can you seek to please God with your life today?

26. What is one thing you can do to find satisfaction in your work this week?

27. How do you need to reprioritize your commitment to pleasure in light of its unimportance?