Chapter 1

1 The preacher sheweth that all human courses are vain: 4 because the creatures are restless in their courses, 9 they bring forth nothing new, and all old things are forgotten, 12 and because he hath found it so in the studies of wisdom.

1. 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.

2. 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.

3. 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.

4. 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. Фamad, 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).

5. Hasteth. Heb. shaХaph, “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.

6. 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.

7. 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).

8. 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.

9. 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.

10. 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 Фolam, 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.

11. 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.”

12. 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).

13. 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.

14. 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.”

15. 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.”

16. 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.

17. 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.

18. 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.