Verse-by-Verse Bible Commentary
Ecclesiastes 1:8

Clarke's Commentary

Verse Ecclesiastes 1:8. All things are full of labour — It is; impossible to calculate how much anxiety, pain, labour, and fatigue are necessary in order to carry on the common operations of life. But an endless desire of gain, and an endless curiosity to witness a variety of results, cause men to, labour on. The eye sees much, but wishes to see more. The ear hears of many things; but is curious to have the actual knowledge of them. So desire and curiosity carry men, under the Divine providence, through all the labours and pains of life.

Bridgeway Bible Commentary

1:1-4:16 ACCEPT THE LIFE GOD GIVES AND ENJOY IT

Is there a purpose to life? (1:1-11)

At times life does not appear to have much meaning. People have to work to keep themselves alive, but in the end they lose everything they have worked for. Generation after generation passes, but the same things still happen (1:1-4). The sun rises and sets, then the next day the cycle is repeated. The wind blows and circles around, coming back to begin its course all over again. Rivers flow unceasingly into the sea, but the sea is never full and the rivers never dry up (5-7). Life is wearisome; nothing satisfies; history will go on repeating itself; past generations die and are forgotten, and the same will happen to future generations (8-11).

Coffman's Commentaries on the Bible

“The words of the Preacher the son of David, king in Jerusalem. Vanity of vanities, saith the Preacher; vanity of vanities, all is vanity. What profit hath man in all his labor wherein he laboreth under the sun? One generation goeth, and another generation cometh; but the earth abideth forever. The sun also ariseth, and the sun goeth down, and hasteth to its place where it ariseth. The wind goeth toward the south, and turneth about unto the north; it turneth about continually in its course, and the wind returneth again to its circuits. All the rivers run into the sea; yet the sea is not full; unto the place whither the rivers go, thither they go again. All things are full of weariness; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing. That which hath been is that which shall be; and that which hath been done is the thing that shall be done; and there is no new thing under the sun. Is there a thing, whereof it may be said, See, this is new? it hath been done long ago, in the ages which were before us. There is no remembrance of the former generations; neither shall there be any remembrance of the latter generations that are to come, among those that shall come after.”

“Words of the Preacher, son of David, king in Jerusalem” These words identify Solomon as the author of Ecclesiastes. This verse is supplemented by Ecclesiastes 1:12 in the words, “over Israel,” a word which includes all of the Chosen People; and this limits the identification to Solomon, because he is the only “son of David” that ever ruled over the entire Israel in Jerusalem. If anything else had been intended as the meaning here, the words would have read, “Over Judah in Jerusalem.” Many scholars, of course, deny that Solomon is the author here; but in the light of the obvious fact that not any of such `scholars’ even pretends to know who did write it, it is clear that none of them has any significant contribution to add to what is written here. We take it for what it says.

“Vanity of vanities… all is vanity” This is the theme of Ecclesiastes. Is it the truth? Certainly! Especially, if it is construed as an accurate and tragic evaluation of all human life as perpetually circumscribed and condemned under the Divine sentence that fell upon humanity following the debacle in Eden. Is there any future for humanity? Apart from the redemption in Christ Jesus, our race has no future whatever. Augustine referred to Ecclesiastes as, “Setting forth the vanity of this life, only that we may desire that life wherein, instead of vanity beneath the sun, there is truth (and eternal joy) under Him who made the sun”!Augustine, as quoted by Cook in Barnes’ Notes on the Old Testament (Grand Rapids: Baker Book House, 1989 reprint of 1878 Edition), Ecclesiastes, p. 90.

“What profit hath a man of all his labor… under the sun” As should have been expected of a man like Solomon, he was thinking only in terms of temporal, earthly, and materialistic `profit.’ He who was “Greater than Solomon” asked a much more important question, “What shall it profit a man if he gain the whole world and lose his own soul” (Matthew 16:26, KJV)? There is a true evaluation here of the tragedy of all human life.

“One generation goeth… another cometh… the earth abideth forever” Solomon was wrong about the permanence of the earth. “No one must think of the earth as something permanent.”Ecclesiastes, by J. A. Loader (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1986), p. 20. That is the same foolish error of today’s frenzied “Environmentalists.” Hebrews 12:26-27 and 2 Peter 3:8-10 stress the ultimate `removal’ of the earth itself. It is primarily this earth-centered concern of Solomon which the Book of Ecclesiastes is designed to correct.

“The sun… the wind… the rivers” The argument here is somewhat humorous. The sun just goes round and around and never goes anywhere; the wind can’t make up its mind; it blows one way today, and the opposite way tomorrow; and the rivers work at it all the time but never fill up the ocean. This, of course, is also exactly what is happening with the generations of men. In pitiful and endless succession, they rise and fade away. In view of the magnificent conclusion of Ecclesiastes in Ecclesiastes 12:13-14, we accept the extreme pessimism of these verses as the false viewpoint which Ecclesiastes was designed to refute. “What we have here is a glance at life within the mundane limits which are the same for all men.”The Bible Speaks Today (Downer’s Grove, Illinois: InterVarsity Press, 1976), p. 24.

“The eye is not satisfied with seeing” This is exactly the same as Solomon’s proverb (Proverbs 27:20). See our comment there.

“There is no new thing under the sun” This is the equivalent of the modern truism that history repeats itself. The reference here is not to such things as discoveries and inventions. The prophet Daniel foretold that, “knowledge would be increased,” in the time of the end (Daniel 12:4). Despite this, the verse here is profoundly true. Emotionally, man is exactly the same as he always has been. The sins of America today are exactly the sins of ancient Babylon. Man rationalizes his sinful behavior and yields to seductive temptations in exactly the same patterns as always. In this sector, there is indeed “nothing new under the sun.” Man’s basic spiritual need is the same as that of Adam and Eve after they were cast out of the Garden of Eden.

Ecclesiastes 1:11 may be translated differently, as in the RSV. “There is no remembrance of former things, nor will there be any remembrance of later things yet to happen among those who come after.”

One of the mysteries of Ecclesiastes regards the terrible pessimism that marks many of the isolated statements. Are these the actual belief of the writer, or is he merely presenting what he regards as a false view which he will forcefully deny and correct in his conclusion? To this writer, the second explanation is the proper one.

Regarding the negative declaration here that there is no profit whatever in this life, regardless of the concerns and labors of any person whomsoever, “Such pessimism is unacceptable to Christians who hold that Christ constitutes the meaning of all human history and who hold that labor done in His service is not meaningless.”Ecclesiastes, by J. A. Loader, p. 23. Indeed, even he who gives so small a thing as a cup of cold water in the service of Jesus Christ, “Shall in no wise lose his reward” (Matthew 10:42).

However, the author of Ecclesiastes was writing without any knowledge of the Lord Jesus Christ; and, in that context, the picture given here of the pitiful uselessness and futility of human life on earth is profoundly and tragically accurate. To every non-Christian who might see these lines, read here the summary of your life as it will inevitably develop apart from service of the Lord Jesus Christ.

Barnes' Notes on the Whole Bible

All things ... utter it - This clause, as here translated, refers to the immensity of labor. Others translate it, “all words are full of labor; they make weary the hearers,” or “are feeble or insufficient” to tell the whole; and are referred to the impossibility of adequately describing labor.

Smith's Bible Commentary

Book of Ecclesiastes begins,

The words of the Preacher, the son of David, king in Jerusalem ( Ecclesiastes 1:1 ).

So that identifies the author as Solomon. The Hebrew word that is translated preacher is a word that can mean one of the assembly or a debater. And it is determined that the translation preacher is not necessarily a good translation of this Hebrew qoheleth, that it might be better translated the debater. "The words of the Debater, the son of David, the king of Jerusalem." He refers to this, and in Ecclesiastes is the only time this Hebrew word is used, and it is in the feminine form. And it is used seven times here as Solomon is referring to himself. And really a debater or one who is searching, the searcher. The son of David, the king of Jerusalem. And the book of Ecclesiastes is indeed a search.

Vanity of vanities, saith the Searcher [or the Debater], vanity of vanities; all is vanity ( Ecclesiastes 1:2 ).

Now he starts out with the conclusion of his search. After searching through everything, this is his conclusion of life. Now it is important that we note that the book of Ecclesiastes is a book that deals with the natural man searching for meaning in life. The word Jehovah is not used in this book. He does refer to God, the Elohim. But not unto Jehovah God in the personal sense that a person can know God. But God as a worldly man speaks of God, just a force, a power, a title--the Elohim.

Those who truly know God in a personal way know God as Yahweh or as Jesus Christ. But this is that worldly, impersonal concept of God. As he is searching for the meaning of life, he searches through all kinds of natural experiences. But there is throughout the book the denial of the spiritual. It is putting man on the level of animals. It is looking at man as an animal. And it is trying to find the reason or the purpose for life on the animal plane and it must follow that life on the animal plane is totally empty. It is totally frustrating. Looking at life on the animal plane sees man as an animal possessing a consciousness and a body, but the spirit is not related to God. So man as an animal is aware and conscious of his body needs. And he is living to seek to satisfy his body needs. And a person who lives on the body level seeking to only satisfy his body needs, denying the spiritual aspect of his nature, is going to end up ultimately with this feeling of emptiness and frustration.

The word vanity literally means that which vanishes. It's nothing. You go to get it and it vanishes. It's not there. It's an emptiness. The vexation of spirit is that frustration of the spirit. Now, man is a three-fold being, and one of the problems of our whole educational system today is the denial of the spiritual nature of man. Our whole humanistic evolutional, our whole humanistic educational system embracing the Evolutionary theory sees man as a highly-developed form of animal existence. So it sees man as a highly-developed animal living in a body, possessing a consciousness. And the denial of the spirit is the basic flaw in the educational system. For unless you see man as a three-fold being, unless you see man with his spiritual nature, then you are going to only have life on the human level, a life that is filled with emptiness and frustration.

So we have today men who make excellent livelihoods trying to help people deal with their frustrations. Because people feel that life is worthless. Life is not worthwhile. Life is empty. Life is meaningless. And they just feel despairing and discouraged and despondent. They go to someone who just talks to them about life. And they pay money to try to understand why it is that I feel like life is just not worth living and all, you know. Well, that's because you haven't come into the third dimension of life--life on the spiritual plane. There is where life takes meaning. It all comes back to the three-fold nature of man.

Living in a body I have certain body needs. God created the body. Marvelous instrument. Fantastically designed. With my little hypothalamus and my pituitary, the various glands that are excreting the different chemicals into my system that give me my different feelings, numbing my pains or telling me that I'm thirsty as it is monitoring my blood system. Telling me that I need oxygen and all of these functions that are going on in the body. Keeping the balance, the homeostasis. For the body balance is important. Important that I have enough sugar. It's important that I have enough oxygen. It's important that I have all of these things within the body, so this body balance. My body drives. My air drive. My thirst drive. My hunger drive. My bowel and bladder drive. My sex drive. All of these have been created by God, a part of the body in which I live.

But I also have a consciousness. And in the area of my consciousness, there are also needs, drives. I have a need for security. I have a need for love. I have a need to be needed. These sociological drives. Now that's about as far as your psychologist and sociologist take you. But what they are denying in the denial of the spiritual nature of man, they're denying the fact that there is deep down inside of me, in my spirit, in this part of my nature, a drive that also exists and this drive in my spirit is for God. "My spirit thirsts after Thee, O God," David said. "As the hart panteth after the water brooks, so panteth my soul after Thee, O God" ( Psalms 42:1 ).

There is within man that desire to know God. That desire to have fellowship with God. There is within man a vacuum that only God can fill. And if you deny the spiritual nature of man, then man can never be satisfied because this deep-down spiritual thirst will always be haunting him, telling him there's something more. There's something more. There's something more. And I feel this dissatisfaction with life. I have a thirst that I can't define. I know it's there. I know that life hasn't yet brought me fulfillment. I know there's got to be more than to life than what I've yet experienced. And I have this frustration and this is what Solomon went through. That's what he is describing. "Emptiness, emptiness, all is empty and frustrating." He's talking and the phrase is used some nine times, "Life under the sun, it is a frustrating existence."

Now according to the psychologist, frustration leads to inferiority complex, which is the rationale by which I explain to myself why I still feel unfulfilled and empty. Why is it that I'm not satisfied? Why is it that I'm not been able to achieve and attain that which I feel? There must be. And I say, "Well, if I only had a better education, then. If I only had more money. If I only were better looking. If I only had hair." And I am explaining to myself why I haven't been able to achieve this some intangible something that I know must be there in life, that somehow it's passing me by and I can't quite grasp. And so I feel this emptiness because I can't quite get hold of it. And I am explaining to myself in the inferiority complex the shortcoming that causes me not to be able to grasp that which I know must be there.

Now, this in turn leads to escapes. I feel the emptiness. I feel this dissatisfaction. I feel that there must be more to life than what I've yet experienced. I can't seem to find it, and so I'm going to escape. And I can escape overtly or invertly. In the inverted escapes I escape within myself. I start building walls around myself. I get to where I don't want to open up to people. I start closing off myself from people. I don't want them to know the truth about me that I know about myself. So I make this facade and I project this image and they see this out here but they don't know the real me. I'm not going to let them get through to know the real me. And more and more I get within myself. More and more I begin to disassociate myself from people. In its final form, it's manifested as a hermit, a man who just goes out and lives in the desert by himself so he doesn't have to see people, talk to people. Nothing to do with people. That's the extreme form of escapism in the inverted way.

Or if I go to overt escape mechanisms, I may go to compulsive eating behavior patterns. Start eating all the time and escaping. Or I might become a compulsive gambler. Or I might turn to drinking. Or I might turn to drugs. Or I might look to a variety of sex experiences. All escaping. Or Nomadism, start moving from job to job or from place to place. "Oh, if I were just in San Francisco, that's where I'd be happy. Oh, if I just lived in Hawaii." It's interesting, more suicides in Hawaii than almost any place else, because you get over there and where can you go? You know, this is it. This is paradise. This is heaven on earth. But the problem is, you had to take yourself. And the same emptinesses that you feel here you'll feel there. And you find out that Hawaii didn't do it. It didn't satisfy. It didn't meet that deep cry that is within you. If it's not here, it's nowhere. Emptiness. Emptiness.

Now when a person gets into these escape patterns, it develops a guilt complex, because I know I shouldn't be eating like this. Why do I eat like this? I hate myself looking so fat. Why do I eat these chocolates? You know, I can't stop. But yet, I'm escaping and I get guilty. I start feeling guilty over the things that I'm doing. I know it's not right. I know it's not helping. I know it's destroying me. I know it's destroying my family or my relationships, but I can't seem to quit. It has a hold on me. And so I'm feeling guilty. And the guilt complex then leads to a subconscious desire for punishment. It goes inward then and underground. And I can't follow it at this point from the conscious level, but subconsciously I get a desire for punishment and I start a neurotic behavior pattern that will bring punishment to me.

And neurotic behavior patterns usually stem from a subconscious desire for punishment. I'm feeling guilty over what I've been doing. I want someone to punish me so that I can feel like I'm not guilty anymore. Now, when you were a child, your parents took care of your neurotic behavior patterns. And they took you in and spanked you, the healthiest thing in the world for you psychologically, because it made you feel free of your guilt. I've been punished. There's something about the guilt that I desire punishment in order that I might be freed from that feeling of guilt. Once I've been punished, then I feel, "Oh, I'm innocent now." I'm free from the guilt feelings because I've been punished. I'm free to go back to my frustration and start the cycle over again. To my inferiority complex. To my escape. To my guilt. To my punishment. To my frustration. And so life moves in a cycle, and Solomon will point out here in a little bit the cycles.

As we get in the first part of the chapter here, they're just... life seems to move in cycles, and this, according to psychologists, is the cycle of life. And you think, "My God, is this all there is? Stop this crazy merry-go-round. I want off. I'm tired of it." And that's what Solomon came to. "Vanity, vanity; all is vanity." And frustrating. And it all comes from the denial of the spiritual nature of man. It is living life on the human plane apart from God. For the gospel of Jesus Christ comes into this cycle. And the gospel of Jesus Christ comes to me. Now, when I'm in the neurotic behavior pattern it is so often that people say, "Hey, man, you better go see a shrink. You're crazy. You're doing nutty things. You better get some help."

And so I go to a head shrink and he sits me on the couch and he gives me a series of tests and he seeks to determine what I'm feeling guilty about. And then he starts to talk to me. "Now, when you were a little boy, did your mother tell you that you shouldn't tell lies? And did she teach you that it was wrong to cheat? Well, you see, these are a part of the old Puritan ethic. They're part of the old Victorian system and everything is really relative. You've got to face the fact that there are certain situations in which it is perfectly proper to tell a lie. You shouldn't feel guilty about this, you see." And he tries to remove your guilt by telling you that it's not wrong. It's not guilty. Everybody's doing it so you've just got to join the crowd and realize that the part of that old Puritan ethic by which you were trained is the thing that's your hang-up today.

But Jesus Christ comes to me and says, "Hey man, you are guilty. That's bad news. That's wrong. But I love you. And I took your guilt and bore your guilt when I died on the cross. I took all of your sins, all of your guilt, and I paid the penalty for it. Now, if you'll just believe in Me and trust in Me, I'll forgive you." Hey, that's something no psychologist can do, is totally erase that guilt feeling. Take away this haunting feeling of guilt. But Jesus Christ and the gospel does. It's the greatest thing in the world for removing the guilt complex. If that's all the gospel did, it would be fantastic. But it does much more than that.

It comes back to the very beginning. Frustration, where it all started. And we hear Jesus on the last day of the great day of the feast as He is standing there on the Temple Mount crying to the crowds, "If any man thirsts, let him come unto Me, and drink. For he who drinks of the water that I give, out of his innermost being there will flow rivers of living water. And John said, 'This spake He of the Spirit'" ( John 7:37-39 ). That third dimension of man that man in his educational processes today is seeking to deny, and by his denial has created all of this confusion in our society today.

All of the frustration that people experience results from the denial of the Spirit. And Jesus is saying, "You have a thirst for God in your spirit. Come to Me, come to Me and drink." And so this frustration where the whole thing started, Jesus comes to me and not only does He fill my life, does He fill that spiritual void, but He keeps pouring in until it begins to pour out from me. And my life is no longer just a sponge, thirsty, seeking to grasp for the draw, but my life now begins to flow out with that love and that grace of God's goodness that He has bestowed upon me. And now as David said, "My cup runneth over" ( Psalms 23:5 ). My life is an overflowing cup. No longer going around with this cry and thirst and frustration within, but now the fulfillment and the fullness of God within my life as my life overflows God's goodness and grace.

So you look at life on just the human level as Solomon is looking at it, you look at man like an animal as Solomon does, you deny the spiritual dimension of man, that which places him apart from animals and above the animal kingdom, and you're opening Pandora's box to all kinds of psychological ills. You're opening to a life that can never be filled, a life of vanity and vexation of spirit. And so we are looking now through the eyes of Solomon at the world under the sun, apart from God. Man on the animal plane. And man at the highest on the animal plane is hopeless. It is not until you interject the spiritual plane and bring man into the divine plane that man can have any hope for a fulfilling, enriching, complete life.

So, verse Ecclesiastes 1:3 :

What profit hath a man ( Ecclesiastes 1:3 )

And I promise we won't take so much time on the rest of the verses.

What profit hath a man in all of the labor which he taketh under the sun? ( Ecclesiastes 1:3 )

Looking at a man and all of the things he's doing, all of the pursuits, all of the labor, what profit is there? And now he turns into the cycles of life. It seems that life just moves in cycles, monotonous cycles. You can't escape it. You're in the cycle and someday you're just going to pass out of the cycle.

One generation passes away, another generation comes: but the earth abides for ever. The sun rises, the sun goes down, and it comes back around to the place where it rose from. The wind goes toward the south, turns about, comes to the north; it whirls about continually, the wind returns again in its circuits. All of the rivers run into the sea; yet the sea is not full; unto the place from whence the rivers come, thither they return again. All things are full of labor; man cannot [understand it or] utter it: the eye is not satisfied with seeing, nor is the ear with hearing. The thing that hath been, it is that which shall be; and that which is done is that which shall be done: there is no new thing under the sun ( Ecclesiastes 1:4-9 ).

Life just moves in cycles. History repeats itself and the cycles of life go on. The cycle of one generation following another. The sun or the earth actually in its orbit and spinning on its axis, and its relationship to the sun. The wind, the rivers, life just moves in monotonous cycles.

Is there any thing whereof it may be said, Look, this is new? Hey, it's already been from old time, which was before us ( Ecclesiastes 1:10 ).

There's nothing really more discouraging than to think that you've got some new inspiration and revelation from God. "Oh, this is great. No one's ever seen this before. Oh, what an understanding." And then you pick up some old commentary written by one of the saints back in 1849 and he says the same thing that you just discovered. There's nothing new. Life moves in cycles.

There is no remembrance of the former things; neither shall there be any remembrance of the things that shall come with those that shall come after ( Ecclesiastes 1:11 ).

Life just moves in cycles.

Now I the Preacher [the Debater] was king over Israel in Jerusalem. And I gave my heart to seek out and to search out by wisdom concerning all of the things that were done under heaven: and this sore travail hath God given to the sons of man to be exercised therewith. And I have seen all the works that are done under the sun ( Ecclesiastes 1:12-14 );

That's one of your key phrases now. Life on the human plane, not on the divine, on the human plane under the sun.

and, behold, all is vanity and vexation of spirit. That which is crooked cannot be made straight: and that which is wanting cannot be numbered ( Ecclesiastes 1:14-15 ).

Now, this is life on the human plane. If it's crooked, if a man's life is crooked, it can't be made straight. It is interesting that the Greek philosophers concluded that redemption of man was impossible. That once a man had gone wrong, gone bad, that there was no way of changing him. That which is crooked cannot be made straight.

It is also very interesting to read of Jesus Christ in Luke's gospel, chapter 3, as He is proclaiming the new kingdom, or actually it is the words of the prophet proclaiming the things of the kingdom as Simeon or as John the Baptist was declaring concerning the ministry of Jesus that was to come, he said, "Every valley shall be filled, every mountain and every hill shall be brought low; and the crooked shall be made straight, and the rough made smooth." The redemption through Jesus Christ, Luke 3:5 . But on the human level, no. On the divine level, you bet.

I communed with my own heart ( Ecclesiastes 1:16 ),

I wasn't communing with God. I wasn't seeking God. I was communing with my own heart. I was using now and exercising now earthly wisdom. He was in TM.

saying, Lo, I am come to a great estate, I have gotten more wisdom than all of they that have been before me in Jerusalem: yes, my heart had great experience of wisdom and knowledge. And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is [frustrating or] vexation of spirit. For in much wisdom is much grief: and he that increases knowledge increases sorrow ( Ecclesiastes 1:16-18 ).

Now, it is very interesting to me today as we study the evolutionary processes of the philosophical systems of man, a history of philosophy is an interesting course to take, because as you follow the history of philosophy and see the development of the philosophical thought, we come finally to this present state of the philosophical thought expressed in existentialism. That there is no universal base of good or evil. Every man must experience truth for himself, but there is no universal truth. The philosophers have concluded with all of their study that in reality is only despair. And reality will lead you to despair. Thus, the philosophers, being brought to despair by their philosophy, declare that it is necessary for each man to take his own leap of faith into unreality in order to escape the despair that only exists in reality.

So you have to take a leap of faith hoping to have some kind of an experience that there is no way of rationalizing or explaining. That's why TM is so popular today. It's the leap of faith into a non-reasoned religious experience. That's why your eastern religions are so popular today and gaining popularity, because they are a leap of faith into non-reason religious experience which philosophy has taught us is necessary because with much knowledge is much sorrow. They've come to the same conclusion that Solomon came to years ago. Years ago before the whole history of philosophy ever began, Solomon had gone through the whole system of thought that has brought philosophy through its whole history to this final conclusion that Solomon reached thousands, three thousand years ago: that in much wisdom is much grief, and he that increases knowledge increases sorrow.

Now as kids we used to understand a certain aspect of the futility of education. We used to write in our textbooks, "The more you study, the more you learn. The more you learn, the more you forget. The more you forget, the less you know. So what's the use of studying?" But Solomon said, "Hey, with much understanding, increasing your knowledge is only going to increase your sorrow."

"

Dr. Constable's Expository Notes

I. THE INTRODUCTORY AFFIRMATION 1:1-11

The first 11 verses of the book introduce the writer, the theme of the book, and a general defense of the assertion that Solomon made in the theme statement (Ecclesiastes 1:2).

Dr. Constable's Expository Notes

B. The Futility of All Human Endeavor 1:3-11

In this pericope, Solomon gave general support to his theme (Ecclesiastes 1:2). Essentially he said that it is impossible for any human endeavor to have permanent value. This section is a poem. [Note: See Addison G. Wright, "The Riddle of the Sphinx: The Structure of the Book of Qoheleth," Catholic Biblical Quarterly 30 (1968):313-34.] Solomon chose the realm of nature as the setting for his argument.

Dr. Constable's Expository Notes

2. The illustrations from life 1:4-11

To clarify his meaning and to support his contention in Ecclesiastes 1:3, Solomon cited examples from nature. Work produces nothing ultimate or permanently satisfying, only what is ephemeral.

Dr. Constable's Expository Notes

By saying, "there is nothing new under the sun" (Ecclesiastes 1:9), Solomon was not overlooking inventions and technological advances that have resulted in civilization’s advancement through the centuries. Nevertheless, these have been only innovations, not basic changes. Man still struggles with the same essential problems he has always had. This is the round of work that is weariness to people, similar to the repetitious rounds observable in nature (Ecclesiastes 1:5-7). There appears to be a significant advance (e.g., social evolution), but that is only because people evaluate history superficially (Ecclesiastes 1:11 a). We dream of futuristic utopias because we fail to see that man has made no real progress (Ecclesiastes 1:11 b). Future generations will make the same mistake (Ecclesiastes 1:11 c-d). Technology changes, but human nature and human activity remain the same.

What about the doctrine of eternal rewards? The New Testament teaches that what a person does in this life, for good and for evil, affects his or her eternal state (Matthew 7:24-27; 1 Corinthians 6:9-10; et al.). Is there not eternal "net profit" for believers who do good works? Solomon had an unusually broad perspective for a person living when he did. Evidently most of the Hebrews were aware that there is life beyond the grave. The patriarchs also had some revelation of life after death (cf. Genesis 1:27; Genesis 25:8; Genesis 25:17; Genesis 35:29; Psalms 16; Psalms 73; et al.). [Note: See articles on "immortality" in Bible dictionaries and encyclopaedias.] However, Solomon evidenced no knowledge of revelation that deals with the effect a person’s work has on his or her eternal condition (cf. Job). In this respect, his perspective was not as broad as those of us who benefit from New Testament revelation. Solomon was correct within his frame of reference. New Testament revelation has not invalidated Solomon’s assessment of life from his perspective.

"Koheleth knew no such scenario as Jesus gave us in the parable of talents. The old sage had no real inkling of the ultimate judgment that offered, ’well done, good and faithful servant. . . . Enter into the joy of your Lord,’ and ’You wicked and lazy servant,’ your destiny is ’outer darkness’ with ’weeping and gnashing of teeth’ (Matthew 25:21; Matthew 25:26; Matthew 25:30)." [Note: Hubbard, p. 205.]

Whether or not Solomon had insight into life beyond the grave, in this book he chose to limit his observations to life this side of the grave, "under the sun."

A factor that makes our work of lasting value is God’s enablement with His grace by His Spirit. Reference to either of these supernatural resources is totally absent in Ecclesiastes. This omission further highlights the fact that Solomon’s viewpoint was that of earthly life without supernatural intervention.

The fact that the name "Yahweh" does not occur in the book also clarifies the writer’s perspective. The name "Elohim," however, appears about 37 times. Yahweh was the name God used to describe Himself in His relationships to people. The man "under the sun" in Ecclesiastes is one unaided by a personal relationship with God, not that he was necessarily unsaved. The man in view is every man, including the Israelites. Solomon’s analysis simply omitted God’s enablement in the human condition. He did assume man’s belief in God, however, since it is a perversion of what is self-evident to deny God’s existence (Psalms 14:1).

"Ignoring the book’s title (Ecclesiastes 1:1), epigrams (Ecclesiastes 1:2, Ecclesiastes 12:8), and epilogue (Ecclesiastes 12:9-14), one discovers that Qoheleth begins with a poem concerning the ’profit’-lessness of man’s toil (Ecclesiastes 1:3-11) and ends with another poem calling man to enjoy life which he can (Ecclesiastes 11:9 to Ecclesiastes 12:7) . . . . These two poems set the tone and direction of Qoheleth’s investigation and reflection. From a focus on the pointlessness of a work orientation-on the profitlessness of man’s toil when it is absolutized and, thus, misguided-Qoheleth turns to argue for the importance of enjoying life from God as a gift while we can. ’Enjoyment,’ not ’work,’ is to be our controlling metaphor of life." [Note: Robert K. Johnston, "’Confessions of a Workaholic’: A Reappraisal of Qoheleth," Catholic Biblical Quarterly 38 (January-March 1976):17-18.]

"The enigmatic character and polarized structure of the book of Qoheleth is not a defective quality but rather a deliberate literary device of Hebrew thought patterns designed to reflect the paradoxical and anomalous nature of this present world. The difficulty of interpreting this book is proportionally related to one’s own readiness to adopt Qoheleth’s presupposition-that everything about this world is marred by the tyranny of the curse which the Lord God placed upon all creation. If one fails to recognize that this is a foundational presupposition from which Ecclesiastes operates, then one will fail to comprehend the message of the book, and bewilderment will continue." [Note: Ardel B. Caneday, "Qoheleth: Enigmatic Pessimist or Godly Sage?" Grace Theological Journal 7:1 (Spring 1986):21.]

Gill's Exposition of the Whole Bible

All things [are] full of labour,.... Or "are laborious" g; gotten by labour, and attended with fatigue and weariness; riches are got by labour, and those who load themselves with thick clay, as gold and silver be, weary themselves with it; honour and glory, crowns and kingdoms, are weighty cares, and very fatiguing to those that have them; much study to acquire knowledge is a weariness to the flesh; and as men even weary themselves to commit iniquity, it is no wonder that religious exercises should be a weariness to a natural man, and a carnal professor;

man cannot utter [it]; or declare all the things that are laborious and fatiguing, nor all the labour they are full of; time would fail, and words be wanting to express the whole; all the vanity, unprofitableness, and unsatisfying nature of all things below the sun; particularly

the eye is not satisfied with seeing, nor the ear filled with hearing; both one and the other require new objects continually; the pleasure of these senses is blunted by the same objects constantly presented; men are always seeking new ones, and when they have got them they want others; whatever curious thing is to be seen the eye craves it; and, after it has dwelt on it a while, it grows tired of it, and wants something else to divert it; and so the ear is delighted with musical sounds, but in time loses the taste of them, and seeks for others; and in discourse and conversation never easy, unless, like the Athenians, it hears some new things, and which quickly grow stale, and then wants fresh ones still: and indeed the spiritual eye and ear will never be satisfied in this life, until the soul comes into the perfect state of blessedness, and beholds the face of God, and sees him as he is; and sees and hears what eye hath not seen, nor ear heard below. The Targum is,

"all the words that shall be in the world, the ancient prophets were weary in them, and they could not find out the ends of them; yea, a man has no power to say what shall be after him; and the eye cannot see all that shall be in the world, and the ear cannot be filled with hearing all the words of all the inhabitants of the world.''

g יגעים "laboriosae", Pagninus, Vatablus, Mercerus, Gejerus, Schmidt.

Henry's Complete Commentary on the Bible

      4 One generation passeth away, and another generation cometh: but the earth abideth for ever.   5 The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose.   6 The wind goeth toward the south, and turneth about unto the north; it whirleth about continually, and the wind returneth again according to his circuits.   7 All the rivers run into the sea; yet the sea is not full; unto the place from whence the rivers come, thither they return again.   8 All things are full of labour; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing.

      To prove the vanity of all things under the sun, and their insufficiency to make us happy, Solomon here shows, 1. That the time of our enjoyment of these things is very short, and only while we accomplish as a hireling his day. We continue in the world but for one generation, which is continually passing away to make room for another, and we are passing with it. Our worldly possessions we very lately had from others, and must very shortly leave to others, and therefore to us they are vanity; they can be no more substantial than that life which is the substratum of them, and that is but a vapour, which appears for a little while and then vanishes away. While the stream of mankind is continually flowing, how little enjoyment has one drop of that stream of the pleasant banks between which it glides! We may give God the glory of that constant succession of generations, in which the world has hitherto had its existence, and will have to the end of time, admitting his patience in continuing that sinful species and his power in continuing that dying species. We may be also quickened to do the work of our generation diligently, and serve it faithfully, because it will be over shortly; and, in concern for mankind in general, we should consult the welfare of succeeding generations; but as to our own happiness, let us not expect it within such narrow limits, but in an eternal rest and consistency. 2. That when we leave this world we leave the earth behind us, that abides for ever where it is, and therefore the things of the earth can stand us in no stead in the future state. It is well for mankind in general that the earth endures to the end of time, when it and all the works in it shall be burnt up; but what is that to particular persons, when they remove to the world of spirits? 3. That the condition of man is, in this respect, worse than that even of the inferior creatures: The earth abides for ever, but man abides upon the earth but a little while. The sun sets indeed every night, yet it rises again in the morning, as bright and fresh as ever; the winds, though they shift their point, yet in some point or other still they are; the waters that go to the sea above ground come from it again under ground. But man lies down and rises not,Job 14:7; Job 14:12. 4. That all things in this world are movable and mutable, and subject to a continual toil and agitation, constant in nothing but inconstancy, still going, never resting; it was but once that the sun stood still; when it is risen it is hastening to set, and, when it is set, hastening to rise again (Ecclesiastes 1:5; Ecclesiastes 1:5); the winds are ever and anon shifting (Ecclesiastes 1:6; Ecclesiastes 1:6), and the waters in a continual circulation (Ecclesiastes 1:7; Ecclesiastes 1:7), it would be of as bad consequence for them to stagnate as for the blood in the body to do so. And can we expect rest in a world where all things are thus full of labour (Ecclesiastes 1:8; Ecclesiastes 1:8), on a sea that is always ebbing and flowing, and her waves continually working and rolling? 5. That though all things are still in motion, yet they are still where they were; The sun parts (as it is in the margin), but it is to the same place; the wind turns till it comes to the same place, and so the waters return to the place whence they came. Thus man, after all the pains he takes to find satisfaction and happiness in the creature, is but where he was, still as far to seek as ever. Man's mind is as restless in its pursuits as the sun, and wind, and rivers, but never satisfied, never contented; the more it has of the world the more it would have; and it would be no sooner filled with the streams of outward prosperity, the brooks of honey and butter (Job 20:17), than the sea is with all the rivers that run into it; it is still as it was, a troubled sea that cannot rest. 6. That all things continue as they were from the beginning of the creation,2 Peter 3:4. The earth is where it was; the sun, and winds, and rivers, keep the same course that ever they did; and therefore, if they have never yet been sufficient to make a happiness for man, they are never likely to be so, for they can but yield the same comfort that they have yielded. We must therefore look above the sun for satisfaction, and for a new world. 7. That this world is, at the best, a weary land: All is vanity, for all is full of labour. The whole creation is made subject to this vanity ever since man was sentenced to eat bread in the sweat of his brows. If we survey the whole creation, we shall see all busy; all have enough to do to mind their own business; none will be a portion or happiness for man; all labour to serve him, but none prove a help-meet for him. Man cannot express how full of labour all things are, can neither number the laborious nor measure the labours. 8. That our senses are unsatisfied, and the objects of them unsatisfying. He specifies those senses that perform their office with least toil, and are most capable of being pleased: The eye is not satisfied with seeing, but is weary of seeing always the same sight, and covets novelty and variety. The ear is fond, at first, of a pleasant song or tune, but soon nauseates it, and must have another; both are surfeited, but neither satiated, and what was most grateful becomes ungrateful. Curiosity is still inquisitive, because still unsatisfied, and the more it is humoured the more nice and peevish it grows, crying, Give, give.