Chapter 2

1 The vanity of human courses in the works of pleasure. 12 Though the wise be better than the fool, yet both have one event. 18 The vanity of human labour, in leaving it they know not to whom. 24 Nothing better than joy in our labour; but that is God’s gift.

1. In mine heart. That is, “to myself” (RSV). Here the rational part of Solomon’s mind addresses the part that represents physical desire and satisfaction. This soliloquy is equivalent to an act of the will. Compare the experience of the rich man of Luke 12:17–19 as he addresses himself.

Prove. That is, “make a test” or “experiment” to discover the results of a certain course of action.

Mirth. Or, “pleasure.” The Hebrew word is broad in meaning: “gladness,” “joy,” “gaiety”—all give pleasure to the physical senses. Its use here is confined to the emotions and appetites aroused by partaking of earthly pleasures, though elsewhere the word may denote religious joy and happiness.

Enjoy pleasure. Literally, “look at good,” that is, “have your fill of the good things of life.” A modern idiomatic equivalent would be, “have a good time.” Solomon proposed to quaff the pleasures the world has to offer to the point of satiety, in the endeavor to find lasting satisfaction in them.

2. Laughter. Heb. sЊechoq. The word also means “sport” (Prov. 10:23) and “derision” (Lam. 3:14). The verb form may mean “to play” (2 Sam. 2:14). The choice of sensory pleasure and amusement as a means to ultimate happiness in life represents a long step on the downward path (see PK 76).

Mad. Literally, “foolish.” Compare with the related Hebrew word in ch. 1:17.

Mirth. The Hebrew word is used both of arrogant and lusty rejoicing and of common lawful pleasure.

What doeth it? Or, “What use is it?” Literally, “What does this do?” What effect does it have? or, What result does it bring? Compare Paul’s pertinent inquiry in Rom. 6:21.

3. To give myself unto wine. Rather, “to refresh my body with wine.” The word translated “to give” means literally “to draw” (see Deut. 21:3; Ps. 28:3; Hosea 11:4). “Myself,” Heb. besЊari, literally, “my flesh,” that is the physical nature, the body. “Wine,” Heb. yayin (see on Gen. 9:21; Num. 28:7). This word is used to describe the “drink offering” in the sanctuary service and in heathen rites (Ex. 29:40; Lev. 23:13; Num. 15:5, 7, 10; 28:14). Solomon is saying then, “I drew [or, stimulated] my body with intoxicating drink,” as if the body were a vehicle drawn by a horse under the figure of wine.

Acquainting. Literally, “guiding.” The same verb is translated variously as “lead” or “guide” (Deut. 4:27; 28:37; Ps. 48:14; 78:52; Isa. 49:10). According to the implied metaphor, Solomon intended that his better judgment should hold the lines of appetite and passion in control and in the path of moderation. In other words, as he entered upon the experiment (see on v. 1), he purposed not to abandon good sense completely and go to excess. This, of course, is the intention of most people who yield to sensory pleasures. But the idea that it is possible to use moderately things inherently wrong, is a fatal deception.

Folly. Perhaps, in this connection, “that which may lead to sin,” without actually being sinful in itself. The meaning seems to be that Solomon sought these experiences to get the most out of them, with a view to learning by experience what satisfaction they had to offer, but without allowing them to master him.

Till I might see. Here Solomon explicitly states his objective. No one required him to pursue so risky and unwise a course; God could not commend him for doing it.

Men. Heb. Хadam, the generic term that includes both men and women (see on Gen. 1:26; 3:17; Num. 24:3).

All. Literally, “number,” or “tale,” from the root saphar, “to recount,” “to count,” “to relate,” “to measure.” The noun sepher, “book,” is from the same root.

4. I made me great works. Literally, “I made great my works,” referring doubtless to the size and splendor of the buildings he constructed. This was certainly a more commendable form of indulgence than that of vs. 1–3 (see 1 Kings 7:1; 9:1).

I builded me houses. See 1 Kings 7:1–12; 9:15–19. Solomon engaged in extensive building operations.

Vineyards. Compare Cant. 8:11. The economic condition of the common man in Solomon’s time is suggested in 1 Kings 4:25, “every man under his vine and under his fig tree.”

5. Gardens. Literally, “enclosures,” from the verb “to enclose,” “to surround.” On account of the unrestricted grazing habits of goats, donkeys, and other animals in the Near East, it is impossible to have a garden without a strong, well-kept fence.

Orchards. Heb. pardes, from the Persian pairiРdaeЖza, which designated the vast botanical and zoological gardens of Persian kings (see on Gen. 2:8). A pardes was thus a royal preserve, enclosure, or park. The English word “paradise” is a transliteration of the Greek form of the word,paradeisos. Pardes appears in Neh. 2:8 as “forest” and in Cant. 4:13 as “orchard.” See on Gen. 2:8.

Trees. Evidently Solomon indulged himself in a large program of horticulture, specializing not only in “orchards,” which we would call parks, but also in fruit orchards. He kept a royal garden on the sides of the hills south of Jerusalem (2 Kings 25:4), a vineyard at Beth-haccerem, “the house of the vine,” usually identified with ФAin KaЖrim 4 mi. (6.4 km.) west of Jerusalem, but more recently with Ramoth Rahel, 21/2 mi. (4 km.) south of Jerusalem (Jer. 6:1), and another at Baal-hamon (Cant. 8:11).

6. Pools. The rainfall of Palestine is hardly adequate to provide a sufficient water supply (see Vol. II, p. 110; see on Gen. 12:10). Irrigation is necessary today, even as it was in ancient times when farmers excavated tanks and reservoirs. The “king’s pool” of Neh. 2:14 is called “Solomon’s pool” by Josephus (Wars v. 4. 2). The so-called Solomon’s pools probably date from the time of the Romans; the largest was approximately 600 ft. (182.9 m.) long, 207 ft. (63.1 m.) wide, and 50 ft. (15.2 m.) deep. These pools are about 3 mi. (4.8 km.) southeast of Bethlehem. Solomon may also have built fish hatcheries and raised various kinds of fish (Cant. 7:4).

7. Servants and maidens. A large retinue of servants and workmen would be needed to maintain Solomon’s extensive projects. The queen of Sheba was astounded at the number of employees in Solomon’s establishments (1 Kings 10:5). Undoubtedly he kept non-Hebrew slaves (1 Kings 9:21; 2 Chron. 8:8), as well as a large number of Hebrew servants in a milder type of servitude (see on Ex. 21:2, 20; Deut. 15:12, 15).

Servants born in my house. Literally, “children of the house were [born] to me.” These were in addition to those he “got,” or acquired otherwise. Slaves who had been purchased or captured would themselves have children. Concerning the number of Solomon’s servants see 1 Kings 4:21–27; 10:25, 26.

Great and small cattle. Or, “herds and flocks” (RSV). The tremendous size of Solomon’s flocks and herds is apparent from the number of sacrifices offered at the dedication of the Temple (1 Kings 8:63). In addition to the sacrifices offered, a large meat supply would be needed for the army of servants and slaves in the king’s employ (see 1 Kings 4:22, 23; 1 Chron. 27:29–31).

8. Silver and gold. On Solomon’s wealth in precious metals and in utensils of gold and silver, see 1 Kings 9:28; 10:14–27; 2 Chron. 1:15; 9:20–27. The tribute demanded of Hezekiah by the king of Assyria was paid in part from the king’s treasury (2 Kings 18:14–16). Hezekiah also exhibited his hoard of wealth to the representatives of the Babylonian monarch (2 Kings 20:13).

Peculiar treasure. Literally, “possessions.” This is probably a reference to the tribute and taxes of various kinds that Solomon levied. The word translated “peculiar treasure” is also applied by God to His people (Ex. 19:5; Ps. 135:4; cf. Deut. 7:6; 14:2; 26:18; Mal. 3:17, “my jewels”).

Of the provinces. The definite article probably implies that this phrase should read, “and their provinces.” If so, it refers to tribute levied on subject rulers and their peoples (see 1 Kings 4:21, 24; 10:15).

I gat me. Literally, “I made for myself.” Here the verb may be understood as meaning “acquired,” “appointed,” or “instituted.” In Gen. 12:5 it is translated “gotten.”

Singers. Solomon must have done considerable entertaining, including the receiving of visitors from many countries. This would necessitate a large corps of professional entertainers (see 2 Sam. 19:35; Amos 6:5).

Musical instruments. Heb. shiddah weshiddoth, generally thought to mean “many concubines,” literally, “a concubine and concubines.” Shiddah is of uncertain derivation, but possibly from the verb “to despoil,” in reference to the taking of the women of a defeated people. Again, it may be from a verb equivalent to the Arabic “to moisten,” from which the Hebrews derived a word meaning the female breast. The LXX suggests “cupbearers, male and female.” Perhaps Solomon is saying, “I gat me … the delights of the sons of men, a wife [literally, “a breast”] and wives [literally, “breasts”], which of course, Solomon did. According to this explanation shiddah weshiddoth would be comparable to racham rachamathayim, “a damsel or two,” literally, “a womb or two” (Judges 5:30).

And that of all sorts. These words are supplied by the translators.

9. So I was great. With unconcealed satisfaction Solomon reflects upon the grandeur of his reign—in much the same spirit as that in which Nebuchadnezzar boasted of his glory: “Is not this great Babylon, that I have built for the house of the kingdom by the might of my power, and for the honour of my majesty?” (Dan. 4:30). Here Solomon points with pride and satisfaction to the fact that he surpassed all his predecessors, even his father, in wealth and wisdom.

My wisdom remained. Literally, “my wisdom stood to me.” This may be taken to mean that his wisdom stood by him in the sense of helping him to acquire all his possessions, or, that it kept him from going to excess in any indulgence (see on v. 3). Jewish commentators suggest both ideas. In the midst of folly Solomon thought himself wise, as an intoxicated person thinks himself sober.

10. Desired. Heb. shaХal, meaning literally, “begged,” “requested.” The popular Hebrew name ShaХul, “Saul,” literally, “requested,” is from this root (see on 1 Sam. 9:2). Solomon here implies that he went to extremes, that there was little if anything with which he did not experiment (see 1 John 2:15–17).

Joy … rejoiced. Heb. sЊimchah … sЊameach, the noun being derived from the verb. Either word may refer to practically every kind of pleasing emotion, whether in religious experience, in legitimate pleasure, in labor, or in dissipation and debauchery. Solomon certainly means no less than that he tasted the fruits of all he studied and undertook.

Portion. That is, “share” or “award,” whether of booty, spoil, food, property, or a mode of life. In Ps. 50:18 it is rendered “partaker,” referring to companionship with “adulterers.” Solomon evidently refers to his way of life, his pursuit of happiness.

11. I looked. Literally, “I turned to,” to take particular notice of. The Hebrew word means much more than “to look at casually.” The noun from this root, meaning “face,” contains the idea of facing up to something in order to take account of it. Further, in Hebrew, the emphatic pronoun is used as if Solomon had said, “I personally took stock of.”

Vexation of spirit. Banquets, festivities, music, sensual pleasure—these do not provide lasting satisfaction. According to John 4:24, literally, “God is spirit,” not “a Spirit” in the sense of being one spirit among many, but spirit essentially, absolutely. And man must approach God through his own human spirit. Only in such a union can man find perfect satisfaction and contentment. All the pleasures of the world were found by Solomon to be mere “wind,” “breath,” or “a striving after wind” (see on ch. 1:14).

Profit. See on ch. 1:3. “Profit” is an important word in the philosophy of Ecclesiastes, where it occurs ten times. It does not occur elsewhere in the OT. Solomon tested each experience, each undertaking, each pleasure, in which he indulged, in terms of the “profit” to be derived from it. The literal meaning of the Hebrew root of the word so translated is “surplus,” or “balance.” The suggestion has been made that it was probably a word used in Jewish trade relations.

Under the sun. This expression appears 29 times in Ecclesiastes, in reference to the sphere of human activity. Similar expressions are found in various languages.

12. I turned myself. See on v. 11. Solomon had experienced and taken account of the material joys of life. Now he begins an examination of wisdom and folly from the practical angle.

For what? A literal translation of this clause would read, “For what the man who will come after the king?” The sense is probably that of the king asking what use would it be for a lesser man than he to seek to carry out the various experiments he had undertaken. He was a king, with every resource at his command; even more, he was wiser than ordinary men.

Already done. The lesser person coming “after the king” could scarcely hope to do more than Solomon had already accomplished. Solomon had proved the emptiness and futility of the pleasures of this world, and the matter might therefore be considered settled.

13. I saw. The pronoun is emphatic. The one who doubted, who could not be content without personally exploring every matter, now “saw.”

Wisdom excelleth folly. Literally, “there is profit to wisdom over folly.” Solomon had satisfied himself that true wisdom is worth while.

Light excelleth darkness. Literally, “the profit of the light over the darkness.” In this figure of speech light denotes spiritual and mental development, whereas mental and moral depravity and deterioration are compared to darkness. The apostle Paul used the same metaphor in Eph. 5:8; 1 Thess. 5:5. The ways of righteousness are compared to light (Ps. 37:6; 119:105; Isa. 51:4); the ways of wickedness are portrayed as darkness (Job 37:19; Prov. 4:19). The apostle John sets forth Jesus Christ as the light of heaven shining forth in the darkness of this world (John 1:4, 5).

14. Eyes. The eyes of a wise man are where God intended them to be—in a position to look straight ahead and thereby avoid stumbling. Compare the words of Jesus in John 11:9. For another spiritual application see Eph. 1:18.

The fool. The wise man sees where he is going and takes the most direct route; the fool gropes in uncertainty and stumbles. A similar idea, under another metaphor, is given in Prov. 17:24, “The eyes of a fool are in the ends of the earth.”

I myself. Emphatic; literally, “I even I,” suggesting that Solomon found it imperative to praise wisdom.

One event happeneth. Literally, “happeneth one happening” (see Ps. 49:10; 90:3–5). Ultimately, wise man and fool are both overtaken by death.

15. So it happeneth. Sage and fool both die. On the surface there appears to be no distinction.

Was I then more wise? What profit, then, is there in a laborious program of study, “burning the midnight oil”? A man who puts forth strenuous effort in life to meet and solve its problems is as truly dead when he dies as the simpleton, who has merely existed.

This also is vanity. Ambition and effort to advance in life are therefore valueless, a mere passing breath—thus Solomon reasoned. In reality there is no answer to life and all its problems, aside from God. It is only as man grows in divine wisdom, and orders his life in harmony with God’s will, that he finds the true end of existence (see Matt. 6:33).

16. No remembrance. Both fool and wise are soon forgotten by their fellow men. This statement is true, of course, so far as this world is concerned, but a man who orders his life in keeping with divine wisdom has an everlasting remembrance (Ps. 112:6; Prov. 10:7), and he can rejoice with confidence because his name is written in heaven (Luke 10:20; Phil. 4:3).

Forgotten. The world forgets, but God remembers (see Mal. 3:16, 17; John 14:1–3).

And how. The latter part of v. 16 was probably meant to read, “How dieth the wise man like the fool!” In Hebrew as in English the adverb “how” may be used as an exclamation as well as an interrogation.

17. Hated. The Hebrew does not indicate a feeling of hatred or hostility so much as one of revulsion, disgust, weariness, or antipathy. The primary root meaning is “ugliness,” or “deformity,” either in a physical sense or in temper or disposition. The same verb appears in Mal. 1:3, where God says he “hated” Esau. God looked on Esau in disappointment and disgust, not with “hatred” in the usual sense of the word. Though God hates sin, He loves the sinner. In the latter part of Eccl. 2:17 Solomon clarifies his meaning: “The work that is wrought under the sun is grievous unto me.” All that Solomon tried was so far from providing him with the satisfaction he had hoped for that the very thought of these things served only to increase his discontent.

Grievous unto me. Literally, “evil upon me” (see Job 3:24–26; 7:14–16).

Vexation of spirit. Or, “a feeding on wind” (see Hosea 12:1; see on Eccl. 1:14; 2:11).

18. All my labour. Solomon found it a distressing thought that all the great buildings he had erected and the other projects he had carried out would remain for another person’s enjoyment (see on v. 19).

19. Who knoweth? Solomon commonly uses the verb “to know” to express doubt. Here he is distressed because he does not know whether those who inherit his works will appreciate them and be worthy of them. They may carry on his labors or may discard them. The maddening thing is that he has little control over the matter. Some refer Solomon’s anxiety to his concern over Rehoboam as his successor.

Rule. This word in the Hebrew suggests complete power over persons or things. It is a most distressing thought that the fruits of the labors of a lifetime may be squandered by a successor (see Job 27:16, 17; Ps. 39:6; Prov. 23:5; Isa. 65:22; Luke 12:20).

20. I went about. Better, “I turned about,” that is, to go in a different, or in the opposite, direction. It suggests a complete change in Solomon’s outlook, and possibly his activities, as the outcome of a survey of his lifework.

To despair. Solomon unwillingly resigns himself to the facts as he has found them (see 1 Sam. 27:1; Job 6:26).

21. Equity. The word here translated “equity,” not found in any other book of the Bible, is from a root meaning “proper,” “fit,” “right,” and may, therefore, be translated “aptitude,” “natural ability.” Accordingly, Solomon’s thought is that should there be a man who has shown every aptitude and has been eminently successful, he must still leave the fruits of his labors to one who has had no part in building them up, and will therefore be unable to appreciate them.

Leave. Literally, “give,” in the sense of “handling over.”

Portion. That is, his inheritance—a share of land, possessions, or booty.

22. What hath man? What permanent result or fruit to be enjoyed? The answer expected is, Nothing. The gain does not seem commensurate with the labor involved.

23. Days. In contrast with “night.” The working hours have been filled with activity, and the “night” with a wakeful pondering of the cares of the day. Solomon seems not to have fully realized the blessings of the discipline of toil, sorrow, and disappointment (see Job 35:10; cf. Rom. 8:35; 2 Cor. 12:9; Heb. 12:11; Rev. 3:19).

24. Eat and drink. Here Solomon states his conclusion, one based upon his experiments with life. The end gain, he feels, is nil; therefore why not eat and drink, and enjoy the things life has to offer.

Make his soul enjoy good. Literally, “show his soul good.” The word “soul” here refers to one’s desires or appetites (see Prov. 10:3; 13:25; 27:7; see on Gen. 2:7; 9:5; Deut. 6:5). The statement may refer to the actual enjoyment of the fruits of his labors, and also to the satisfaction that comes in the carrying out of one’s plans and commitments.

The hand of God. It is God’s will that man should not only enjoy the fruits of his labor but also find pleasure in the carrying out of his tasks. This expression also suggests Solomon’s recognition of the overruling power of God, and the good end He has in view for His earthborn children, in spite of suffering and disappointment.

25. Hasten. Better, “who will experience more than I?” Solomon may be speaking of the work of his lifetime, and of his ability to appreciate the fruits of it more than another could. Or, God may be the speaker (see v. 24). In v. 25 the reading of the verse would be, “Who will eat and who will have experience apart from Him?”

More than. A more accurate reading would probably be, “apart from Him,” that is, from God. The sentiment would then be that God alone is the One who stands back of the lives of all men, and that nothing may happen apart from Him.

26. For God giveth. The “for” coordinates v. 26 with v. 25; and both must in turn be linked with v. 24. Solomon confesses God’s omnipotent power and universal oversight; God does not abandon man.

The sinner. The transgressor, the one who rejects and resists God’s will; literally, “the one who misses the goal.”

To gather. The sinner spends his life in labor that does not give entrance to the eternal kingdom. All he accumulates is for this life only. He toils to gather riches together; he heaps them up, but to no eternal end (see Matt. 13:12; 25:28; Luke 12:20).

Good before God. The idea that the fruit of the labors of the wicked may be given to the righteous is found in Job 27:16, 17; Prov. 13:22; 28:8.

Vexation of spirit. See on ch. 1:14. The emphasis here is on the fundamental fact that God disposes as He wills.

Ellen G. White comments

4–12, 17, 18   Ed 153

4–18PK 76

26        ML 213