Seventh-day Adventist Bible CommentaryEcclesiastes 1

ECCLESIASTES or, The Preacher INTRODUCTION 1. Title. The name of this book in the Hebrew is Qoheleth, “Preacher.” This title the speaker applies to himself in ch. 1:12. Qoheleth probably refers to a “convener” of a meeting, or to the official “speaker” or “preacher” at such a gathering. The feminine form of the word in Hebrew and its use with a feminine verb in ch. 7:27 suggest the possibility that, as used in Ecclesiastes, this word designates not only Solomon as “preacher” but also divine Wisdom speaking through him. Figuratively, Wisdom addresses the people (Prov. 1:20). Thus, Qoheleth appears both as the agent for the communication of divine wisdom, and again as Wisdom personified. The words of the wise are spoken of as “goads, and as nails fastened by the masters of assemblies” (Eccl. 12:11). In ch. 12:9 it is stated that “because the preacher was wise, he still taught the people knowledge.” In 1 Kings 4:32, 33, the word “spake” is repeated three times. This refers, not to written compositions, but to addresses delivered before an assembly convened for the purpose. The Holy Spirit meant it to be understood that Solomon’s teaching was intended for the “great congregation,” the church of God in all places and in all ages (see Ps. 22:25; 49:1–4). The Greek and Latin titles of Qoheleth have been “Ecclesiastes,” presumably a translation of Qoheleth. The meaning is somewhat similar. Qoheleth comes from the Heb. qahal, “to call an assembly,” whose noun form means “gathering,” or “congregation.” In Greek the word for “congregation” is from the verb root kaleo, “to call,” the noun form of which is ekklesia, “church.” Such English words as “ecclesiastic” and “ecclesiastical” are derived from ekklesia. 2. Authorship. From the most ancient times, by universal consent, King Solomon has been considered the author of Ecclesiastes (see PK 85). The Hebrew descriptive phrase, “son of David, king in Jerusalem” (ch. 1:1), was considered sufficient proof in favor of Solomon as author. Martin Luther, in his Table Talk, was the first to cast doubt upon Solomonic authorship. It was also the unanimous opinion of all writers on Ecclesiastes, from earliest times to Martin Luther, that Proverbs, Ecclesiastes, and the Song of Solomon were written by one author. It has been pointed out, however, that there are differences in literary style. But this difference in the style of Ecclesiastes, as compared with that of Proverbs and the Song of Solomon, may readily be attributed to different subject matter or to maturity of outlook at a later period of Solomon’s life. The Song might be attributed to the time of Solomon’s first love for God; Proverbs to a later period; and Ecclesiastes to his old age. To surrender belief in Solomon as the author—as most modern writers do—is to be utterly at sea with respect to the authorship of Ecclesiastes. Certainly no other person can be fixed upon as author with any show of plausibility. Such a view makes the “Preacher” of ch. 1:1 a mere literary figure who wrote “in the spirit and power of” King Solomon (see Luke 1:17). It is quite impossible to arrive at a precise date for the writing of Ecclesiastes. Modernists generally hold that it was produced in the 3d century B.C. But King Solomon

died in the year 931/30 B.C. (see Vol. II, p. 134), and if he is assumed to be the author, the date of writing would be immediately prior to that time. The position of the book of Ecclesiastes in the Hebrew canon may be of some help in the attempt to discover the approximate date of the insertion of the book as we now have it into the canon. In the first place, Ecclesiastes is included in the Megilloth, the five miscellaneous “rolls,” or books—Song of Solomon, Ruth, Lamentations, Ecclesiastes, and Esther. In the second place, Ecclesiastes is one of the last five books as they stood in the Hebrew canon—Ecclesiastes, Esther, Daniel, Ezra–Nehemiah, and Chronicles. In both cases we find Ecclesiastes immediately preceding Esther. This may suggest that these two books became part of the canon at approximately the same time (see Vol. I, pp. 36–38). It is entirely possible, even probable, that the book had been written and was in circulation years, perhaps even centuries, before it became part of the canon. 3. Historical Setting. The setting of Ecclesiastes is clearly stated in the book itself. After the prologue, the first eleven verses, appears Solomon’s own terse statement, “I the Preacher was king over Israel in Jerusalem” (ch. 1:12). The Hebrew verb “I was” is in the perfect tense, the very form Solomon would use in speaking before an assembly convened in his old age. Still king, he makes a statement concerning his own personal experience. It deals, not so much with historical events, with which his hearers were no doubt well acquainted, as with his own search for happiness. 4. Theme. Though Solomon was pre-eminent among Hebrew kings, both in wisdom and in temporal prosperity, he relates how all of these advantages failed to provide true and lasting happiness. And how was man to acquire happiness? By cooperating with his Creator and thus realizing the divine purpose that brought him into existence. Having considered the uncertainty of human happiness, the Preacher turns to contemplate the actual misery with which the world is filled. For a world full of distress the “wise man” does not propose any kind of “welfare state” as a solution to social inequalities and injustices. As the Preacher draws his survey to a close, he sets forth a series of practical suggestions. Individually, we should give such help as we can to the poor and to those who suffer. But the most important thing is to give our hearts and our affections to God, to yield obedience to Him, and so be ready for the final judgment. Ecclesiastes thus provides a sound philosophy of life, of the purpose of man’s existence, of duty and destiny. By setting forth his personal experiences Solomon essays to guide others along the pathway to faith in God. He recounts the tyranny in the world, the injustices, the disappointments that might undermine man’s faith in his Creator. But the day of retribution cannot be ignored or postponed indefinitely. Even though inequalities persist for a time, these are often essentially disciplinary measures; therefore man’s duty and final happiness consist in meeting life with the determination to seize its opportunities and to make the most of them. God will take care of the future. In the book of Ecclesiastes God’s people are thought of, not as a chosen nation but rather as an assembly of individuals, meeting together under the leadership of Qoheleth, the Preacher. Discussion in the assembly concerns the interests of the individual as a member of the group, directly and personally accountable to God. Ecclesiastes thus provides a fitting transition from Israel after the flesh to Israel after the spirit. The sermon of Solomon, king of Israel, whose name means “peace” but who did not find it in his own personal life till well advanced in age, was appropriately included by the Jews in the

closing section of the Old Testament, a fitting climax to the philosophy of life illustrated throughout God’s dealings with His people in ancient times. When Solomon lost sight of the source of the wisdom, glory, and power Heaven had so graciously bestowed upon him, natural tendencies gained the supremacy over reason. Confidence in God and reliance on divine guidance imperceptibly gave way to increasing self-confidence and the pursuit of ways of his own choosing. As reason was subordinated more and more to inclination, Solomon’s moral sensibilities were blunted, his conscience seared, and his judgment perverted. Atheistic doubt and unbelief hardened his heart, weakened his moral principles, degraded his life, and eventually led to complete apostasy. For years he was harassed by the fear that inability to turn from folly would end in utter ruin (see PK 51–77). Toward the close of his life, however, conscience finally awakened and Solomon began to see folly in its true light, to see himself as God saw him, “an old and foolish king” who would “no more be admonished” (ch. 4:13). The time was drawing near when he must die, and he found no pleasure in reflecting upon his wasted life (ch. 12:1). Both mind and body were already feeble as a result of indulgence (vs. 2–5; PK 77). Sincerely repentant, he sought to retrace his wayward steps; chastened in spirit, he turned, wearied and thirsting, from earth’s broken cisterns to drink once more at the fountain of life. But restoration to favor with God did not miraculously restore the wasted physical and mental strength of former years (see MH 169). “Through sin the whole human organism is deranged, the mind is perverted, the imagination corrupted” (MH 451), and Solomon’s repentance “did not prevent the fruition of the evil he had sown” (Ed 49). “He could never hope to escape the blasting results of sin” (PK 78). Solomon nevertheless did recover a limited measure of the wisdom he had so recklessly discarded in his pursuit of folly. Through bitter experience he had “learned the emptiness of a life that seeks in earthly things its highest good” (PK 76). Gradually, he came to realize the wickedness of his course, and sought how he might lift a voice of warning that would save others from the bitter experiences through which he himself had passed (PK 80–82, 85), and thereby counteract, as best he could, the baleful influence of his folly. Accordingly, by the Spirit of inspiration, Solomon recorded for aftergenerations the history of his wasted years, with their lessons of warning (PK 79). The book of Ecclesiastes is “a record of his folly and repentance” (PK 85), a delineation of “the errors that had led him to squander for naught Heaven’s choicest gifts” (PK 80). It is “full of warning” (PK 82) and contains much that was not intended by Inspiration as an example to be followed, but rather as a solemn warning. It pictures in vivid terms his pursuit of pleasure, popularity, wealth, and power; but the thread that binds this sad narrative together is Solomon’s own candid analysis of the perverted thought processes by which, in his own mind, he had justified his wayward conduct. Those portions of Ecclesiastes that relate the experience and reasoning of his years of apostasy are not to be taken as representing the mind and will of the Spirit. Nevertheless, they are an inspired record of what he actually thought and did during that time (see PK 79), and that record constitutes a sober warning against the wrong kind of thought and action. For instance, the cynical attitude toward life expressed in chs. 2:17; 4:2; 7:1, 28 is far from being a model for the Christian (see also chs. 1:17; 2:1, 3, 12; etc.). Passages such as these should not be wrested from their context and made to teach some supposed truth that Inspiration never intended them to teach.

In studying the book of Ecclesiastes it is therefore most important to differentiate between the subtle, perverted reasoning to which Solomon refers, and the clearer insight that came with his repentance. The context of a statement often makes evident whether Solomon is speaking of the false reasoning of former years, or of the chastened reflections of the days of his repentance. A delineation of the perverted thinking and attitudes of former years is often introduced by such expressions as “I saw,” “I said,” “I sought,” “I made,” “I gave my heart,” etc. (see chs. 1:13 to 2:26). In contrast, sober conclusions drawn from the experience are often introduced by “I know” or “I have seen” (see chs. 3:10–14; 5:13, 18). Again, a note of cynicism and uncertainty generally marks the thinking of former years (see chs. 1:18; 2:11, 14–20; 4:2, 3; 6:12; 7:1–3, 27, 28; 9:11). In contrast, conclusions reflecting the considered judgment of later life are positive in tone (see chs. 5:1, 10; 9:11; 11:1; 12:1), and the principles stated (see chs. 5:10, 13; 6:7; 8:11; 11:9; 12:7, 13, 14) are confirmed elsewhere in Scripture. It should also be noted that Solomon uses the word “wisdom” to refer both to worldly wisdom (chs. 1:18; 7:12; etc.) and to true wisdom (chs. 7:19; 8:1; 10:1; etc.). When entering upon his pursuit of pleasure and folly, he intended to enjoy all the pleasures of sin and at the same time retain his wisdom and sound judgment unimpaired (ch. 2:3). In his folly, he thought himself wise (ch. 2:9), but of this fatal self-deception he did not become aware until many years had passed, and, like the prodigal (Luke 15:17), he came to himself, a sadder and wiser man (Eccl. 7:23). Such is the deceptiveness of sin, as Eve found out to her chagrin and bitter disappointment (see Gen. 3:5–7). 5. Outline. I. Prologue: The Futility of Life, 1:1–11. A. Generations come and go, seemingly in vain, 1:1–4. B. The cycles of nature appear endless and purposeless, 1:5–8. C. Is there anything “new,” any great objective to existence? 1:9–11. II. Solomon’s Quest for Happiness, 1:12 to 2:26. A. Increased knowledge brings increased disappointment, 1:12–18. B. The vanity of pleasure, mirth, and material possessions, 2:1–11. C. In death, sage and fool are alike, 2:12–17. D. The wise unsatisfied with the results of his efforts, 2:18–23. E. Satisfaction comes only from God, 2:24–26. III. A Season for Everything, 3:1 to 4:8. A. A time for various human activities, 3:1–15. B. A time for divine judgment, 3:16–22. C. A time allowed for human injustices, 4:1–8. IV. Four Ideals, 4:9 to 5:9. A. The value of companionship, 4:9–12. B. The value of wisdom, 4:13–16. C. The value of reverence, 5:1–7. D. The value of justice, 5:8, 9. V. The Folly of Life, 5:10 to 6:12. A. The folly of materialism, 5:10–12. B. The incomprehensibility of suffering, 5:13–17. C. The futility of effort, 5:18 to 6:12. VI. Things Worth Living For, 7:1–22.

A. Reputation and character formation, 7:1–10. B. Wisdom to understand God’s dealings, 7:11–14. C. A balanced outlook on life, 7:15–18. D. None are perfect, 7:19–22. VII. The Search for Wisdom, 7:23 to 12:7. A. Its disappointments, 7:23–29. B. Resolving its conflicts, 8:1–15. C. The inscrutable ways of God, 8:16 to 9:6. D. Contentment amid the vicissitudes of life, 9:7 to 10:6. E. Every deed its due reward, 10:7 to 11:10. F. The close of life, 12:1–7. VIII. Epilogue. What God Expects of Man, 12:8–14.

The words of. Thus begins the title verse of the book. Three other Bible books begin in a similar way: Nehemiah, Jeremiah, and Amos. The Hebrew term translated “words” also means “tidings,” “report,” “message,” “story,” “charge.” The Preacher. Heb. Qoheleth, from the verb qahal, “to assemble,” “to come together.” For examples of the use of qahal see 2 Chron. 20:26; Esther 9:2, 16, 18; etc. The cognate noun, translated “assembly,” “congregation,” “company,” appears 122 times in the OT. Jewish writers have explained Qoheleth as meaning “one who assembles a congregation and expounds teaching.” Others render it “Preacher” because, it is said, Solomon delivered these discourses before a congregation. It is similar to an Arabic root variously translated as “great collector,” “deep investigator” (see PK 85; also the Introduction to Ecclesiastes). The son of David. That is, Solomon. Who better than he, whom God had endowed with the capacity of a genius (1 Kings 3:9–13) but who wasted his heritage in the wild pursuit of happiness, was qualified to set forth the profound truths here recorded? King in Jerusalem. This phrase has reference to the Preacher, not to King David. At the time of speaking the “Preacher” rules as “king.” Undoubtedly this expression is a direct reference to King Solomon, despite the fact that his name does not appear in the book. Other expressions that point to Solomon are the references to his wisdom and to him as author of various proverbs (see Eccl. 1:12, 13, 16; 2:15; 12:9; cf. 1 Kings 3:12; 4:32). The city of Jerusalem, the capital of the nation, gloriously situated, was not only the place of the royal residence, but above all, the chosen seat of God among His people. Here religion and divine wisdom should have been at their purest and highest degree of excellence. The ruler on his throne in such a city should have been the ideal agent, amenable to God’s guidance and subject to His will, to radiate divine wisdom to a waiting and receptive people.

Ellen G. White

Vanity of vanities. Heb. habel habalim. These words state the subject of the entire book and constitute the theme of the preface. Hebel, “vanity,” occurs 37 times in Ecclesiastes and but 33 times elsewhere in the OT. Its primary meaning is “breath,” or “vapor.” It is used of “idols” as things vain and worthless, and also of their worship (2 Kings 17:15; Jer. 2:5; 10:8). Some say that in Ecclesiastes there is not a word against idolatry, yet this very key word of the book is one often used of idols and their worship. The Preacher says that anything man may seek in place of God and obedience to Him is “vanity.” Habel habalim is a superlative comparable to such emphatic expressions as “heaven of heavens” (1 Kings 8:27) and “song of songs” (S. of Sol. 1:1). By this emphatic form, literally, “breath of breaths,” Solomon stresses the futility and unsatisfactory end of all human effort and life unless it be oriented toward God. Saith. Literally, “said.” The Hebrew constantly employs the past tense where English usage requires the present or present perfect. The expression “saith the Preacher” is a reminder that Solomon is the speaker, and thus the author. All is vanity. This could well be translated, “the sum total is vanity,” meaning that the world in its totality, including all life, is as it were but a breath and offers no promise of hope.

Profit. Heb. yithron. This word occurs nine other times in this book (chs. 2:11, 13; 3:9; 5:9, 16; 7:12; 10:10, 11), and is variously translated “excelleth,” “excellency,” “profitable,” and “better.” Yithron is from a verb meaning “to remain over,” and the noun derived from it therefore carries the idea of “remainder,” and then “excess,” “abundance,” and in Hebrew, “superiority,” “advantage.” Man is perpetually toiling, yet for all his toil there is no abiding result. It is possible that the metaphor Solomon here used is one of the business world with its ceaseless activities, whose objective is the attainment of a worth-while material goal (see on ch. 2:11). But often a man’s life is spent in building up something his successor tears down. Futility and insecurity characterize all human endeavor. The interrogative “what?” calls for an emphatic negative answer. It may be compared with the words of Matt. 16:26, where the Master asks, literally, “What shall a man be profited, if he should gain the whole world, and should lose his soul?” The reply anticipated by the Preacher is, “Nothing.” Man. The Hebrew word is the generic term for “man,” or as we would say, “mankind.” The cycle of human life is repeated over and over again with each new generation. Labour. From a Hebrew word that means, “toil,” “trouble,” or “mischief.” Here the term is applied to the sum total of a man’s efforts during his lifetime. Which he taketh. This expression refers to every form of activity that takes place under the light of the sun. Under the sun. Equivalent to such a phrase as “under heaven” (chs. 1:13; 2:3; 3:1). It appears in Ecclesiastes about 30 times.

Generation. Heb. dor, “period,” “age,” “generation,” from a verb meaning “to heap up,” “to pile up.” Originally it had the meaning of “to move about in a circle,” then “to dwell in tents,” probably with reference to the instability of nomadic life. There is,

therefore, the inherent idea of instability in the word. It is concerned with such things as kind, quality, condition, as in the phrase “crooked generation” (Deut. 32:5), and with reference to people who curse freely (Prov. 30:11) and to those who are utterly ruthless (Prov. 30:14). Passeth. In the Hebrew both this and the word “cometh” are simple participles stressing continuous and endless change (see Job 10:20–22; Ps. 39:13). Abideth. Heb. ‘amad, the usual Hebrew word meaning “to stand.” It conveys the thought of continuity and durability. The contrast Solomon sets forth in this verse is, in part, drawn forth by the seeming permanence of the mountains, the ceaseless flowing of the rivers, and the uninterrupted succession of day and night. For ever. The Hebrew word thus translated is from a verb root whose precise meaning we do not know. The noun, used here with the preposition “for,” is masculine, and, like its Greek equivalent, is used in many ways. It may refer to “antiquity,” “ancient days,” “long duration,” “continuous existence”; it may mean “indefinite,” “unending future,” “eternity,” etc. Again, like its Greek equivalent, it is best understood in each case in harmony with the nature of the subject with which it is used (see on Ex. 12:14; 21:6).

Hasteth. Heb. sha’aph, “to pant after,” “to grasp for eagerly,” “to be eager for.” The figure is of a spirited horse snuffing up the air in his eagerness to burst into speed in a race. See Jer. 2:24 as an example of the figure, and Ps. 119:131 for its application to spiritual life. Arose. Heb. zarach, in the participial form, which emphasizes continuous or repeated activity.

The wind. Heb. ruach, “wind,” a word that always implies activity. It is used many times in connection with God’s various activities in the economy of the plan of salvation. Turneth about. A picture of ceaseless activity and repetition. The “north” and “south” are mentioned in contrast with the “east” and “west” of v. 5, the places of the rising and the setting of the sun. Whirleth about continually. Four times in the Hebrew of this verse word forms derived from the root “to turn,” “to circle about,” are used, by way of stressing ceaseless activity and repetition. The word is also used of Joshua’s army marching around Jericho (Joshua 6:3, 15), and of the Israelites’ having “compassed mount Seir many days” (Deut. 2:1, 3). Solomon was not complaining of the ceaseless cycles of nature, but saw in them a parallel to the cycles of human life (Eccl. 1:4). Is man’s life, from generation to generation, a mere matter of repetition, with no more sublime object in view? Will there not be a climax to the life of the human race? Does not God have an eternal purpose that will eventually supersede this seemingly endless repetition of human activity from generation to generation? The scientific accuracy of the description here given of the motion of air masses about the surface of the earth is unparalleled in ancient literature and reveals an insight into the laws of nature greatly superior to that of most men in ancient times.

All the rivers. As a third example of the ceaseless round of nature Solomon presents the moisture cycle. Though the forces of nature provide a picture of endless repetition, their activity was nevertheless designed by God and functions in harmony with His will. But man’s activities, in most cases, were not designed by God and do not tend to

the satisfactory end God had in mind when He created man. Mankind continually seeks new paths to happiness and satisfaction, whereas he can attain to his true end in only one way—by being at peace with his Maker (see Matt. 11:28–30).

Things. Heb. debarim, translated “words” in v. 1, but no doubt meaning “things” here. In the NT the Gr. rhema, “word,” or “thing,” bears the same twofold meaning as the Hebrew word here used. Full of labour. The Hebrew word thus translated is an adjective from the verb “to toil,” and is related to an Arabic root meaning “to have pain,” “to suffer.” The apparent fruitlessness of human activity and the disappointments that accompany it are the points emphasized here. Man cannot utter it. The word translated “man” is not the generic term of v. 3, but one that refers to “man” as distinct from woman. The verb translated “utter” is the root form of “words” in v. 1 and of “things” in v. 8. “It” is a supplied word. In the Hebrew the verb “utter” refers to “all things.” Not satisfied. Outward experience cannot satisfy the inner cravings of the heart. Things, that is, material blessings, do not satisfy the thoughtful person. A true approach to God is not made through the outward senses, but through an inner experience. God is spirit (John 4:24), and must, accordingly, be approached by man’s spirit. Similarly, the things that fall on the outer ear cannot make for lasting good unless relayed to the inner ear of man’s spiritual nature, by which he hears the voice of God.

The thing. The clause reads literally, “That which has been, that is what shall be.” This is a reference to the changeless cycles of nature, repeated in obedience to the laws ordained of God. The LXX and the Vulgate translate this and the following clause incorrectly as questions. No new thing. No variation, that is, in the endless cycles of nature. Having witnessed one cycle, man has seen all of them, and each blends imperceptibly into another that is different in no way. The cycles seem not to lead on to any greater objective than self- perpetuation.

Is there any thing? The author counters an implied objection to his statements in v. 9 with a challenge to name anything “new.” It hath been already. What seems new has its roots in the past. The context makes evident that Solomon’s remarks in vs. 9, 10 apply to the various phenomena of nature, the cycle of human life included. Of old time. Literally, “of the ages.” The word ‘olam, translated “old time,” is the same one given as “for ever” in v. 4 (see on Ex. 12:14; 21:6). The word rendered “time” is plural, but the verb is singular, the noun being treated as collective.

No remembrance. What may seem to be new appears so only because men have forgotten the past. Similarly, some things of this generation will be forgotten by the next. This may well apply also to human fame. The prominent person of today, seemingly so much needed, is displaced and forgotten tomorrow. “What profit hath a man?” (v. 3). Former things. “Things” is a supplied word. Inasmuch as the Hebrew adjective “former” is masculine plural, it should probably be understood to refer to persons. Thus not only every “thing” (v. 10) but also all persons pass into oblivion. Things that are to come. Again “things” is a supplied word, and the Hebrew adjective translated “that are to come” is masculine plural. Generations of men is

probably the thought here. The celebrity of this generation is forgotten by the coming generation. Solomon concludes the prologue to his book with a comment on the transitory quality of fame. This is stressed by the word “after,” literally, “in the hereafter.”

Was king. More correctly, “have been king” (see on v. 1). The Hebrew does not necessarily imply that the speaker is no longer king. The simple past of the Hebrew verb is often best translated into English as a present or present perfect (see on v. 2). The “Preacher” was Solomon, for only under David and Solomon was Jerusalem the capital from which a king ruled “over Israel,” and the speaker is “the son of David” (v. 1).

Gave my heart. This phrase or its equivalent occurs repeatedly in the book (chs. 1:17; 7:25; 8:9, 16) and elsewhere in the Bible. Among the Hebrews the heart was regarded as the seat not merely of feeling but of the intellect. Therefore “I gave my heart” would mean the same as “I applied my mind” (see 1 Chron. 22:19; Job 7:17). Solomon diligently cultivated his mind; he “gave” himself to the study of natural history, philosophy, poetry, and other useful knowledge. To seek. Heb. darash, a word of broad meaning, embracing such ideas as “to search out,” “to expound a meaning,” “to discuss,” “to practice,” “to seek with application and study” (see Gen. 25:22; Ex. 18:15; Deut. 19:18; 2 Chron. 14:7; Ps. 119:10; Amos 5:14). Search. In the sense of “explore,” “spy out.” It is used of the spying out of the land of Canaan (Num. 13:16, 17, 25, 32). It signifies pioneer research for knowledge. The two words “seek” and “search” together suggest going to the root of a matter and exploring it in all its aspects. By wisdom. Literally, “the wisdom,” perhaps in reference to the wisdom Solomon had acquired during life, by God’s good pleasure, by personal study, and by observation. The Hebrew word is applied to skill and cleverness in various fields. All things. “Things” is a supplied word. The Hebrew reads, “upon all which is done under heaven,” referring here primarily to human activities. This sore travail. Literally, “this affliction of evil,” or “this evil affliction.” Exercised therewith. God has implanted in the heart of man the urge to study and investigate. It is a laborious task, making great demands on one’s physical and mental powers.

Ellen G. White

I have seen. The Hebrew word often means more than a view of outward form and appearance; namely, keen insight, or perception. The derived noun means “vision,” that is, a revelation. Here it denotes the keen observations of Solomon, based on his study of the facts involved. Works. That is, human projects and activities, many of which prove to be without value or benefit. Vexation of spirit. The word translated “vexation” may come from the root “to feed,” “to pasture.” “Spirit” is from the usual word for “wind.” Thus the expression might be rendered “a striving after wind” (RSV) or “a feeding on wind.” Compare Hosea 12:1, “Ephraim feedeth on wind, and followeth after the east wind.” However translated, this word picture stresses the unsatisfying character of much of human effort and study. Compare also Isa. 44:20, “He feedeth on ashes.”

Ellen G. White

Crooked. This is from a form of the root meaning “to bend,” “to twist.” It does not refer so much to something that is inherently crooked or out of line, but to that which

is caused to become so. Note that the preceding words, “that which is,” are supplied. It is the “works” of man (v. 14) that have been made “crooked.” Straight. From a Hebrew word whose root means “to arrange,” “to put right,” “to set in order.” The emphasis is on man’s inability, in his own strength, to cope with the situations that continually confront him. Cannot be numbered. The lack is so great that man cannot even give a valid estimate of it, to say nothing about beginning to make up the deficiency. The word translated “numbered” may also be rendered “assigned,” “appointed.”

I communed. An emphatic statement in the Hebrew, implying personal meditation, as opposed to talking things over with another person. I am come. Literally, “I have caused to become,” in reference to the discipline of his faculties in work and study and to the resulting growth in knowledge and experience. Gotten more wisdom. Or, “caught up wisdom.” In Jerusalem. More exactly, “over Jerusalem,” that is, “over” the city as its rulers. This refers to wise men and rulers before Solomon’s day. Had great experience. The Hebrew verb translated “had” is the same one given as “seen” in v. 14: literally, “saw [received a keen insight into] much,” that is, “of wisdom and knowledge.” The LXX renders “wisdom” by a word denoting ethical and moral values, and “knowledge” by one that means the speculative side of mental effort.

Folly. The word thus translated is probably from a root that means “to lay crosswise.” There may be the suggestion here that wisdom did not always guide Solomon in the matter of the topics he investigated. Vexation of spirit. See on v. 14.

Grief. The word thus translated is from a root meaning “to be vexed,” “to be provoked.” Overstudy brings on sleeplessness, frayed nerves, and sometimes ill-health. However, it must not be concluded that Solomon endorses the idea that ignorance is bliss (see Prov. 4:7). Sorrow. Literally, “pain,” both mental and physical. If one desires wisdom, he must dig deeply (see Prov. 2:4); and constant digging and research take their toll of health and strength. It is also true that even great knowledge is not an index to character. The righteousness of Jesus Christ received by faith opens the door to the heavenly kingdom, and knowledge alone cannot accomplish this.