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7A good name is better than precious ointment,
and the day of death, than the day of birth.
² It is better to go to the house of mourning
than to go to the house of feasting;
for this is the end of everyone,
and the living will lay it to heart.
³ Sorrow is better than laughter,
for by sadness of countenance the heart is made glad.
⁴ The heart of the wise is in the house of mourning;
but the heart of fools is in the house of mirth.
⁵ It is better to hear the rebuke of the wise
than to hear the song of fools.
⁶ For like the crackling of thorns under a pot,
so is the laughter of fools;
this also is vanity.
⁷ Surely oppression makes the wise foolish,
and a bribe corrupts the heart.
⁸ Better is the end of a thing than its beginning;
the patient in spirit are better than the proud in spirit.
⁹ Do not be quick to anger,
for anger lodges in the bosom of fools.
¹¹ Wisdom is as good as an inheritance,
an advantage to those who see the sun.

¹² For the protection of wisdom is like the protection of money, and the advantage of knowledge is that wisdom gives life to the one who possesses it.

¹³ Consider the work of God;
who can make straight what he has made crooked?

¹⁴ In the day of prosperity be joyful, and in the day of adversity consider; God has made the one as well as the other, so that mortals may not find out anything that will come after them.

¹⁵ In my vain life I have seen everything; there are righteous people who perish in their righteousness, and there are wicked people who prolong their life in their evil-doing. ¹⁶ Do not be too righteous, and do not act too wise; why should you destroy yourself? ¹⁷ Do not be too wicked, and do not be a fool; why should you die before your time? ¹⁸ It is good that you should take hold of the one, without letting go of the other; for the one who fears God shall succeed with both.

¹⁹ Wisdom gives strength to the wise more than ten rulers that are in a city.

²⁰ Surely there is no one on earth so righteous as to do good without ever sinning.

²¹ Do not give heed to everything that people say, or you may hear your servant cursing you; ²² your heart knows that many times you have yourself cursed others.

²³ All this I have tested by wisdom; I said, “I will be wise,” but it was far from me. ²⁴ That which is, is far off, and deep, very deep; who can find it out? ²⁵ I turned my mind to know and to search out and to seek wisdom and the sum of things, and to know that wickedness is folly and that foolishness is madness. ²⁶ I found more bitter than death the woman who is a trap, whose heart is snares and nets, whose hands are fetters; one who pleases God escapes her, but the sinner is taken by her.

²⁷ See, this is what I found, says the Teacher, adding one thing to another to find the sum, ²⁸ which my mind has sought repeatedly, but I have not found. One man among a thousand I found, but a woman among all these I have not found. ²⁹ See, this alone I found, that God made human beings straightforward, but they have devised many schemes.  NRSV

Get into the Word

1. What other book of the Bible does the first part of this chapter remind you of? [See Notes]. Why do you think the author used this style here? What is the general theme of these sayings?

2. What advice does the writer give in these verses? How do you respond to the advice? Which seems the most important to you? Why do you feel this way?

3. What does the author conclude about life? About death? About living? About money? About wisdom? About God? Why does the writer reach this conclusion?

4. What does the writer describe in the second part of the chapter? What does he conclude about behavior as a result of this finding? How do you respond to his suggestions?

5. What does the author say about wisdom in this section? About sin?

6. What was the writer trying to accomplish? How well did he succeed? Why did he end as he did? What did he discover about wisdom and “folly?” Where else is this image used, [see Notes]?

7. What is the author’s conclusion? What was his goal? How hard did he search? What did he find? How do you feel about his conclusion? Why? 

Consider

Have you tried to figure out why your life is the way it is? What conclusions did you reach? How has God helped you relax and trust him for your future? How has that worked for you?

7:1. Precious ointment — Old Testament writers used this as a symbol for reputation, as well as joy and prosperity. Solomon says it’s important to maintain a good reputation throughout your life. 
7:2-14. Better . . . — Solomon urges the reader to seriously consider the brief time we have in this world in the next thirteen verses, (which are really a collection of proverbs about the brevity of our lives) and concludes that this is how to gain wisdom. David expressed the same thought in Psalm 90: The days of our lives are seventy years, or perhaps eighty, if we are strong; even then their span is only toil and trouble; they are soon gone, and we fly away. Who considers the power of you anger? Your wrath is as great as the far that is due you, [10-12].
7:6. Crackling of thorns — thorn bushes make a lot of noise when they are thrown on a fire, but they give very little heat and burn only a short time. David compared burning thorns to swarming bees, [Ps 118:12].
7:13. Make straight . . . crooked — Solomon advises us to accept life as it is (“the way God does things”) because we can neither change nor figure out why God has done something a certain way.
7:14. One as well as the other — so hard times are not a sign of God’s displeasure any more than prosperity is a sign of God’s favor, and we will not discover any pattern or rationale in this life.
7:15. Seen everything — Solomon

acknowledges the seeming contradictions in life (good people dying young and evil people living long). So he encourages us to be moderate: don’t depend on our righteous behavior (which is impossible anyway, see verse 20) to give us a long life, and don’t ignore what we know is right just because someone else apparently “got away with” bad behavior. Solomon still believed in God’s judgment [3:17].
7:19. An echo of Proverbs 21:22.
7:23. All this . . . was far from me — Solomon repeats his goal from 1:6, but acknowledges his failure to always “be wise.”
7:26. Woman who is a trap — Solomon repeats his image of “folly” or wickedness from Proverbs 1-9, and reaches the same conclusion: only the “wise” or morally upright person will escape her wiles.
7:28. I have not found — Solomon was looking for people “who are pleasing to God,” [v. 26].
One man . . . but a woman — “Man” in this sentence is the Hebrew “adam” which means humankind, while “woman” is a metaphor for a subset of “humans” in this poetic construction: I might find one in a thousand; no, it’s even less than that.
7:29. But they have devised many schemes — God did not cause this situation, “they” – the Hebrew means both men and women – were created virtuous but turned and followed their own “schemes.”

Memory Verse
It is better to hear the rebuke of the wise than to hear the song of fools, [Eccl 7:5]

Next Lesson
Obey the King and enjoy yourself — Ecclesiastes 8

6There is an evil that I have seen under the sun, and it lies heavy upon humankind: ² those to whom God gives wealth, possessions, and honor, so that they la3f0e0ck nothing of all that they desire, yet God does not enable them to enjoy these things, but a stranger enjoys them. This is meaningless; it is a grievous ill. ³ A man may beget a hundred children, and live many years; but however many are the days of his years, if he does not enjoy life’s good things, or has no burial, I say that a stillborn child is better off than he. ⁴ For it becomes meaningless and goes into darkness, and in darkness its name is covered; ⁵ moreover it has not seen the sun or known anything; yet it finds rest rather than he. ⁶ Even though he should live a thousand years twice over, yet enjoy no good—do not all go to one place?

⁷ All human toil is for the mouth, yet the appetite is not satisfied. ⁸ For what advantage have the wise over fools? And what do the poor have who know how to conduct themselves before the living?
⁹ Better is the sight of the eyes than the wandering of desire; this also is meaningless and a chasing after wind.

¹⁰ Whatever has come to be has already been named, and it is known what human beings are, and that they are not able to dispute with those who are stronger. ¹¹ The more words, the more vanity, so how is one the better? ¹² For who knows what is good for mortals while they live the few days of their vain life, which they pass like a shadow? For who can tell them what will be after them under the sun?  NRSV

Get into the Word

1. How is this tragedy different than the situation in the previous chapter? Which do you think is more tragic?

2. How does Solomon describe wealth in this example? What does he compare the situation to? Why are they similar? Which does the author say is better? Which do you feel is better?

3. What does the writer conclude about wise people? Poor people? Fools? Why does he feel this way? How do you respond to his conclusion? 

4. What does Solomon say about the human condition? About destiny? Who is really in charge? 

Get Personal

Have you ever argued with God about your future? Was it something you wanted to do or something you wanted to avoid? How did God help you get in line with his plan for your life? How do you feel about it now?

6:1. Evil I have seen — Solomon turns from wealth and the ability to enjoy it, to the counterpoint: wealth but no opportunity to enjoy it. His father expressed a similar idea: When we look at the wise, they die; fool and dolt perish together and leave their wealth to others, [Psalm 49:10]. Paul took a positive view in his advice to Timothy: Of course, there is great gain in godliness combined with contentment, [1 Tim 6:6].
6:2. Stranger — probably someone other than a family member; the Hebrew word was also used for “another person.” Jesus uses this idea in his parable of the rich farmer [Luke 12:16-21].
Grievous ill — the Hebrew word here is different than in Chapter 5; it is closer to “virulent disease or illness.”
6:3. A man may . . . — Solomon expands on the tragedy with a possible example.
No burial — a proper burial was extremely important to the Israelites as a sign of respect. Both Isaiah and Jeremiah prophesied about evil kings’ insulting end, [check Isa 14:19-20 or Jer 22:18-19].
Stillborn child — Solomon compares the fate of a person with no “satisfaction in life” with a stillborn baby. Neither has any real life and both are dead at the end; but perhaps nothing is better than striving and being unhappy. He echoes David: Remember how short my time isfor what vanity you have created all mortals! Who can live and never see death? Who can escape the power of Sheol? [Psalm 89: 47-48]. Job also holds the same view: Why did I not die at birth, come forth from the womb and expire? Why were there knees to receive me, or breasts for me to suck? Now I would be lying down and quiet; I would be asleep; then I would be at res, [3:11-13].
:7. For the mouth — Solomon confirms God’s prophecy in Genesis: cursed is the ground because of you; in toil you shall eat of it all the days of your life, [3:17].

6:9. Chasing the wind — this is the last use of this phrase, as Solomon returns – again – to the proposition that the best option is to enjoy what one actually has; any other course is meaningless. 
6:10. Already been named — Solomon repeats his earlier assertions that God has ordained every person’s existence [check 1:9, 1:15, 3:11-14]. God told Jeremiah, Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations,” [1:5].
6:12. Who knows . . . Who can tell . . . — these rhetorical questions emphasize Solomon’s belief that a person cannot know what God’s plan entails. Micah actually had an answer: He has told you, O mortal, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God, [Micah 6:8].
Jesus expressed the same idea positively: Therefore I tell you, do not worry about your life, what you will eat or what you will drink, or about your body, what you will wear. Is not life more than food, and the body more than clothing? Look at the birds of the air; they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? And can any of you by worrying add a single hour to your span of life? [Matt 6:25-27].
Like a shadow — David used the image of a shadow as well: Surely everyone goes about like a shadow. Surely for nothing they are in turmoil; they heap up, and do not know who will gather, [Psalm 39:6]. 
C.S. Lewis described humans as the ghosts or shadows in The Great Divorce. The inhabitants of heaven were the solid, substantial beings – symbolizing the strength of spiritual life over the lack of substance in the earthly life.

Memory Verse
Better is the sight of the eyes than the wandering of desire; this also is meaningless and a chasing after wind, [Ecclesiastes 6:9]

Next Lesson
A disillusioned view of life — Ecclesiastes 7

5Guard your steps when you go to the house of God; to draw near to listen is better than the sacrifice offered by fools; for they do not know how to keep from doing evil.
² Never be rash with your mouth, nor let your heart be quick to utter a word before God, for God is in heaven, and you upon earth; therefore let your words be few.

³ For dreams come with many cares, and a fool’s voice with many words.

⁴ When you make a vow to God, do not delay fulfilling it; for he has no pleasure in fools. Fulfill what you vow. ⁵ It is better that you should not vow than that you should vow and not fulfill it. ⁶ Do not let your mouth lead you into sin, and do not say before the messenger that it was a mistake; why should God be angry at your words, and destroy the work of your hands?

⁷ With many dreams come meaninglessness and a multitude of words; but fear God.

⁸ If you see in a province the oppression of the poor and the violation of justice and right, do not be amazed at the matter; for the high official is watched by a higher, and there are yet higher ones over them. ⁹ But all things considered, this is an advantage for a land: a king for a plowed field.

¹⁰ The lover of money will not be satisfied with money; nor the lover of wealth, with gain. This also is meaningless.

¹¹ When goods increase, those who eat them increase; and what gain has their owner but to see them with his eyes?

¹² Sweet is the sleep of laborers, whether they eat little or much; but the surfeit of the rich will not let them sleep.

¹³ There is a grievous ill that I have seen under the sun: riches were kept by their owners to their hurt, ¹⁴ and those riches were lost in a bad venture; though they are parents of children, they have nothing in their hands. ¹⁵ As they came from their mother’s womb, so they shall go again, naked as they came; they shall take nothing for their toil, which they may carry away with their hands. ¹⁶ This also is a grievous ill: just as they came, so shall they go; and what gain do they have from toiling for the wind? ¹⁷ Besides, all their days they eat in darkness, in much vexation and sickness and resentment.

¹⁸ This is what I have seen to be good: it is fitting to eat and drink and find enjoyment in all the toil with which one toils under the sun the few days of the life God gives us; for this is our lot. ¹⁹ Likewise all to whom God gives wealth and possessions and whom he enables to enjoy them, and to accept their lot and find enjoyment in their toil—this is the gift of God. ²⁰ For they will scarcely brood over the days of their lives, because God keeps them occupied with the joy of their hearts.  NRSV

Get into the Word

1. How does the author begin this chapter? Why do you think he started here? How does this relate to the subject of the last chapter?

2. What does the writer advise about approaching God? Why is this important? What does he say about making vows? What does God say, [see notes]? How do you feel about this topic?

3. What subject does the author move to? How does he describe it? How does he feel about it? How do you feel about it?

4. What does the writer say about wealth? What are the problems that come from working only for the money? Which problem do you feel is the most difficult? Do you think these problems still exist? What is the final value of wealth, according to the author? Do you agree?

5. What does Solomon say about work and wealth at the end? Why do you think he feels this way?

Get Personal

How would you describe your current financial situation: “enough,” “not enough,” or “more than enough”? How do you feel about this? How has God helped you understand the value of your achievements? 

5:1. When you go . . . — the opening is almost an echo of Proverbs; Solomon seems to be giving advice about approaching God, but he’s also talking about losing what a person has achieved.
5:4. When you make — Solomon is paraphrasing the Law: if you make a vow to the Lord your God, do not postpone fulfilling it; for the Lord your God will surely require it of you and you would incur guilt. But if you refrain from vowing, you will not incur guilt. Whatever your lips utter you must diligently perform, just as you have vowed to the Lord your God with your own mouth, [Deut 23:21-23].
5:6. The messenger — probably a reference to the priest: “The li[s of a priest should guard knowledge, and people should seek instruction from his mouth, for he is the messenger of the Lord of hosts, [Mal 2:7].
5:7. Fear God — know who God really is [see v. 2] and act appropriately, an echo of Proverbs 1:7.
5:8. Do not be amazed — Solomon was probably familiar with the corruption possible in a hierarchy or bureaucracy because he headed the largest one at the time, [you can check out his government in 1 Kings 4; you should also look at the prophet Samuel’s warnings about kings, 1 Sam 8:10-18].
5:9. Plowed field — most taxation at the time was in produce, rather than money, and a good share of it supported the king: Solomon also had twelve officials over all Israel, who provided food for the king and

his household; each one had to make provision for one month in the year, [1 Kings 4:7-8]. Solomon’s provision for one day was 150 bushels of choice flour and 300 bushels of meal; 10 fat oxen and 20 pasture-fed cattle, 100 sheep besides deer, gazelles, roebucks, and fatted fowl, [1 Kings 4:22-23].
5:10. Lover of money — a person who has made money an idol will “never have enough,” and never have the happiness he or she desires.
5:11. See them with his eyes — the Hebrew actually implies just looking at it, but the worry over losing it will certainly affect a person’s sleep, [v. 12].
5:14. Bad venture — the Hebrew actually refers only to “some misfortune,” even though this translation certainly applies to the period before 2007 as well as the time before 1929.
5:15. Take nothing for their toil — somebody once noted that you never see a “U-Haul” trailer hooked up to the back of a hearse.
5:16. Grievous ill — the Hebrew is even stronger: literally the phrase means “a sick disaster,” [for instance, check Job 1:13-19].
5:18. This is what I have seen to be good — Solomon concludes this part of his argument (as he did in Chapter 2) by noting that enjoying work and life and wealth is a gift from God.
5:20. Brood over the days — the Hebrew actually means “worry about the days of our lives,” as in the “few days” in v. 18.

Memory Verse
This is what I have seen to be good: it is fitting to eat and drink and find enjoyment in all the toil with which one toils under the sun, [Eccl 5:18]

Next Lesson
Frustration of desires — Ecclesiastes 6

3For everything there is a season, and a time for every matter under heaven:
² a time to be born, and a time to die;
a time to plant, and a time to pluck up what is planted;
³ a time to kill, and a time to heal;
a time to break down, and a time to build up;
⁴ a time to weep, and a time to laugh;
a time to mourn, and a time to dance;
⁵ a time to throw away stones, and a time to gather stones
together;
a time to embrace, and a time to refrain from embracing;
⁶ a time to seek, and a time to lose;
a time to keep, and a time to throw away;
⁷ a time to tear, and a time to sew;
a time to keep silence, and a time to speak;
⁸ a time to love, and a time to hate;
a time for war, and a time for peace.

The God–Given Task

⁹ What gain have the workers from their toil? ¹⁰ I have seen the business that God has given to everyone to be busy with. ¹¹ He has made everything suitable for its time; moreover he has put a sense of past and future into their minds, yet they cannot find out what God has done from the beginning to the end. ¹² I know that there is nothing better for them than to be happy and enjoy themselves as long as they live; ¹³ moreover, it is God’s gift that all should eat and drink and take pleasure in all their toil. ¹⁴ I know that whatever God does endures forever; nothing can be added to it, nor anything taken from it; God has done this, so that all should stand in awe before him. ¹⁵ That which is, already has been; that which is to be, already is; and God seeks out what has gone by.

Judgment and the Future Belong to God

¹⁶ Moreover I saw under the sun that in the place of justice, wickedness was there, and in the place of righteousness, wickedness was there as well. ¹⁷ I said in my heart, God will judge the righteous and the wicked, for he has appointed a time for every matter, and for every work. ¹⁸ I said in my heart with regard to human beings that God is testing them to show that they are but animals.
¹⁹ For the fate of humans and the fate of animals is the same; as one dies, so dies the other. They all have the same breath, and humans have no advantage over the animals; for all is vanity. ²⁰ All go to one place; all are from the dust, and all turn to dust again.
²¹ Who knows whether the human spirit goes upward and the spirit of animals goes downward to the earth? ²² So I saw that there is nothing better than that all should enjoy their work, for that is their lot; who can bring them to see what will be after them?  NRSV

Get into the Word

1. What is the general theme of the opening?  Why do you suppose the writer chose the actions listed here? What is significant about the number of actions and their pairing [see Notes]? Might a contemporary writer use different actions? What comes to mind?

2. What does the author think about God’s creation? How does he describe the world? Humanity’s relation to creation? God’s purpose in creation? What purpose do the seasons serve?

3. How does the writer respond to injustice? What does the author say about our human condition? How do you feel about the writer’s statements? Why do you think the author focused on the similarities?

4. What does the writer conclude from looking at the seasons? From examining injustice in the world? From the similarities between humans and animals?

Get Personal

How do you respond to the author’s conclusions in vv. 12-13 and 22? How are they the same? How are they different? How does your relationship with Jesus affect your understanding of the purpose and value of your work?

3:1. Time — the unusual Hebrew word usually refers to an “appropriate time.” Even though humans have the ability to decide when to do something, God created the cycles of this world (“under heaven”) so there is an appropriate time for many activities. Jesus probably referred to the same idea in Matthew 16: 2-4, about the “signs of the times.”
The poem has seven pairs of opposites. Seven often represents completeness in Hebrew poetry and the use of paired opposites can imply “everything.” Psalm 139 uses the same literary device: You know when I sit down or stand up. You know my thoughts even when I’m far away. You see me when I travel and when I rest at home. You know everything I do, [v. 2-3].
3:2. Born . . . die — interestingly, the author begins with the two activities that are controlled by God, not by the person. Job also talked about God’s control: You have decided the length of our lives. You know how many months we will live, and we are not given a minute longer, [14:5]. You can check 1 Sam 2:6-8 for another view.
3:3. Kill — the Hebrew word here usually means killing an animal or reacting violently to another person, but not premeditated murder. It is not the same as the word in the sixth commandment. 
3:4. Weep . . . laugh — the Bible contrasts joy and sorrow often: For his anger lasts only a moment, but his favor lasts a lifetime! Weeping may last through the night, but joy comes with the morning, [Psalm 30:5], and, those who plant in tears will harvest with shouts of joy. They weep as they go to plant their seed, but they sing as they return with the harvest, [Psalm 125:5-6]. Jesus used the same contrast in telling the apostles about his death: I tell you the truth, you will weep and mourn over what is going to happen to me, but the world will rejoice. You will grieve, but your grief will suddenly turn to wonderful joy. It will be like a woman suffering the pains of labor. When her child is born, her anguish gives way to joy because she has brought a

new baby into the world. So you have sorrow now, but I will see you again; then you will rejoice, and no one can rob you of that joy, [John 16:20-22].
3:9. Toil — as in 1:3, this word means work that is very hard to do, a crushing burden.
3:11. Beautiful for its own time — this reinforces the idea of purpose in creation in v. 1. “Beautiful” can be translated “proper” or “appropriate.”
Planted eternity — God has given humans the ability to conceive of time other than the 24/7/365 of this world, the ability to understand – at least partially (“cannot see the whole scope”) – the kind of “place” where God is. David called on God to “teach us to realize the brevity of life, so that we may grow in wisdom,” [Psalm 90:12].
3:14. God has done this — this is a preview of Solomon’s conclusion at the end of the book [you can peek at 12:13, if this isn’t enough]. Solomon is affirming that God created the “seasons” of this world, but he is not bound by them; he exists in a different realm.
Awe — the meaning here is the same as in Proverbs: understanding and respecting one’s relationship to God.
3:16-17. Moreover . . . — Here Solomon acknowledges the injustice in this world (“under the sun”) and concludes that eventually (“the appointed time”) God will balance things out.
3:18. They are but animals — on the surface there is no difference between humans and the other animals: both are born, breathe, die and decompose. There is no visible evidence of any difference (v. 21: “who knows whether?”).
3:22. Nothing better — since we don’t know God’s purposes, Solomon concludes that the best response to this meaningless situation is to take some enjoyment in doing one’s work in this life; and he notes, again, that this is a gift from God. Jesus had a slightly different perception of this issue: so don’t worry about tomorrow, for tomorrow will bring its own worries. Today’s trouble is enough for today, [Matt 6:34].

Memory Verse
For everything there is a season, and a time for every matter under heaven,
[Ecclesiastes 3:1]

Note: if you are not familiar with the song “Turn, Turn, Turn,” you can find Pete Seeger singing his original version as well as covers by Judy Collins, Bob Dylan, and the Byrds (who had the number 1 hit in 1967) on the internet.

Next Lesson
Injustice, companionship, political power — Ecclesiastes 4

2I said to myself, “Come now, I will make a test of pleasure; enjoy yourself.” But again, this also was vanity. ² I said of laughter, “It is mad,” and of pleasure, “What use is it?” ³ I searched with my mind how to cheer my body with wine—my mind still guiding me with wisdom—and how to lay hold on folly, until I might see what was good for mortals to do under heaven during the few days of their life. ⁴ I made great works; I built houses and planted vineyards for myself; ⁵ I made myself gardens and parks, and planted in them all kinds of fruit trees. ⁶ I made myself pools from which to water the forest of growing trees. ⁷ I bought male and female slaves, and had slaves who were born in my house; I also had great possessions of herds and flocks, more than any who had been before me in Jerusalem. ⁸ I also gathered for myself silver and gold and the treasure of kings and of the provinces; I got singers, both men and women, and delights of the flesh, and many concubines.

⁹ So I became great and surpassed all who were before me in Jerusalem; also my wisdom remained with me. ¹⁰ Whatever my eyes desired I did not keep from them; I kept my heart from no pleasure, for my heart found pleasure in all my toil, and this was my reward for all my toil. ¹¹ Then I considered all that my hands had done and the toil I had spent in doing it, and again, all was vanity and a chasing after wind, and there was nothing to be gained under the sun.

¹² So I turned to consider wisdom and madness and folly; for what can the one do who comes after the king? Only what has already been done. ¹³ Then I saw that wisdom excels folly as light excels darkness.

¹⁴ The wise have eyes in their head,
but fools walk in darkness. 

Yet I perceived that the same fate befalls all of them. ¹⁵ Then I said to myself, “What happens to the fool will happen to me also; why then have I been so very wise?” And I said to myself that this also is vanity. ¹⁶ For there is no enduring remembrance of the wise or of fools, seeing that in the days to come all will have been long forgotten. How can the wise die just like fools? ¹⁷ So I hated life, because what is done under the sun was grievous to me; for all is vanity and a chasing after wind.

¹⁸ I hated all my toil in which I had toiled under the sun, seeing that I must leave it to those who come after me ¹⁹ —and who knows whether they will be wise or foolish? Yet they will be master of all for which I toiled and used my wisdom under the sun. This also is vanity. ²⁰ So I turned and gave my heart up to despair concerning all the toil of my labors under the sun, ²¹ because sometimes one who has toiled with wisdom and knowledge and skill must leave all to be enjoyed by another who did not toil for it. This also is vanity and a great evil. ²² What do mortals get from all the toil and strain with which they toil under the sun? ²³ For all their days are full of pain, and their work is a vexation; even at night their minds do not rest. This also is vanity.

²⁴ There is nothing better for mortals than to eat and drink, and find enjoyment in their toil. This also, I saw, is from the hand of God;
²⁵ for apart from him who can eat or who can have enjoyment? ²⁶ For to the one who pleases him God gives wisdom and knowledge and joy; but to the sinner he gives the work of gathering and heaping, only to give to one who pleases God. This also is vanity and a chasing after wind. NRSV 

Get into the Word

1. What is the author’s first project? What is he looking for? What does he find?

2. What does the writer try next? How does he go about this search? What is he trying to find? Why?

3. What else does he do to seek his goal? How impressive would this list be in today’s world? What do you think of his accomplishments? How do you suppose others responded to the list? What does the author conclude about his wealth and accomplishments?

4. What does the author say about wisdom and foolishness? How is one better than the other? Do you agree with the writer’s assessment? Is there really any difference between them in the long run?

5. How does the author feel about the value of work? What is the biggest problem with working hard? What does a person really get from hard work? Why is this a problem for the author? How did this actually work out for Solomon [see Notes]?

6. What is the writer’s conclusion about pleasure and work? Why does he reach this decision? Do you think it worked for him?

Get Personal

Are there aspects of your life that you consider futile? Are they related more to pleasure or to work? What makes them meaningless?

2:1. I said to myself — the Hebrew is actually “I thought in my heart,” where heart refers to a person’s emotions or desires. Solomon’s father had a comment on this idea: Fools say in their hearts, ‘There is no God,” [Psalm 14:1].
Pleasure — the Hebrew usually means “worthwhile;” it’s translated “happiness” in verse 3.
2:3. Lay hold on folly — after concluding that pleasure was meaningless, Solomon tries wine and the resulting foolishness people experience, but he exercises some restraint (“still guiding me with wisdom”). He finds this is not really “good” either. Here is Solomon’s own comment on alcohol: wine is a mocker; strong drink is a brawler. And whoever is led astray by it is not wise, [Proverbs 20:1].
2:4-11. Check 1 Kings 10 for a picture of Solomon’s wealth and properties.
2:8. Many concubines — according to 1 Kings 11, Solomon had 300 concubines in addition to his 700 wives.
2: 11. For a better perspective on wealth and accomplishment, check the apostle, John: For all that is in the world—the desire of the flesh, the desire of the eyes, the pride in riches—comes not from the Father but from the world. And the world and its desire are passing away, but those who do the will of God last forever,[1 John 2:16-17].
2:13. Wisdom . . . light — the Bible uses light as a metaphor for wisdom in several places: Your word is a lamp to my feet and a light to my path, [Psalm 119:105, also check Proverbs 4:18-19 and Eph 5:8-9].

2:14. Same fate — David put it this way: When we look to the wise, they die; fool and dolt perish together and leave their wealth to others, [Psalm 49:10].
2:16. Forgotten — the Psalmist said, the wind passes over it, and it is gone, and its place knows it no more, [103:16].
2:18. Leave to those who come after me — we don’t know if Solomon had heard God’s prediction about the future of Israel [1 Kings 11:11-13] when he wrote this, but it was certainly true and it turned out his son was foolish [the details are in 1 Kings 14:21-31]. His father said it this way: Surely everyone goes about like a shadow. Surely for nothing are they in turmoil; they heap it up and do not know who will gather, [Psalm 39:6].
2:24. Nothing better — Solomon repeats this conclusion several times: 3:12-13, 22; 5:18-20; 8:15; 9:7-10.
2:25. Apart from him — many years later Paul would tell the Romans, we know that all things work together for good for those who love God, who are called according to his purpose, [8:28].
2:26. Both Job and Solomon, himself, talked about the wealth of a sinner. Job said, Though they heap up silver like dust, and pile up clothing like clay—they may pile it up, but the just will wear it, and the innocent will divide the silver, [27:16-17], and Solomon echoed: the good leave an inheritance to their children’s children, but the sinner’s wealth is laid up for the righteous, [Prov 13:22].

1 The words of the Teacher, the son of David, king in Jerusalem.
² “Meaningless! Meaningless!” says the Teacher, 
“Utterly meaningless! Everything is meaningless.”
³ What do people gain from all the toil
at which they toil under the sun?
⁴A generation goes, and a generation comes,
but the earth remains forever.
⁵The sun rises and the sun goes down,
and hurries to the place where it rises.
⁶The wind blows to the south,
and goes around to the north;
round and round goes the wind,
and on its circuits the wind returns.
⁷All streams run to the sea,
but the sea is not full;
to the place where the streams flow,
there they continue to flow.
⁸All thingsare wearisome;
more than one can express;
the eye is not satisfied with seeing,
or the ear filled with hearing.
⁹What has been is what will be,
and what has been done is what will be done;
there is nothing new under the sun.
¹⁰Is there a thing of which it is said,
“See, this is new”?
It has already been,
in the ages before us.
¹¹The people of long ago are not remembered,
nor will there be any remembrance
of people yet to come
by those who come after them.

¹² I, the Teacher, when king over Israel in Jerusalem, ¹³ applied my mind to seek and to search out by wisdom all that is done under heaven; it is an unhappy business that God has given to human beings to be busy with. ¹⁴ I saw all the deeds that are done under the sun; and see, all is vanity and a chasing after wind. 

¹⁵ What is crooked cannot be made straight,
and what is lacking cannot be counted.

¹⁶ I said to myself, “I have acquired great wisdom, surpassing all who were over Jerusalem before me; and my mind has had great experience of wisdom and knowledge.” ¹⁷ And I applied my mind to know wisdom and to know madness and folly. I perceived that this also is but a chasing after wind.

¹⁸ For in much wisdom is much vexation,
and those who increase knowledge increase sorrow. NRSV

Get into the Word

1. From the brief introduction, what can you conclude about the author [there’s more in the Introduction and Notes]?

2. What is the writer’s main point? How does the he reinforce this idea? What images does the writer use? Which image seems strongest to you? Why?

3. How does the author feel about history? About creativity? About memory?

4. What task did the writer undertake? How did he deal with it? What was the result of his efforts? What image does he use?

Get Personal

1. Do you agree “nothing under the sun is truly new?” Why do you think this way? What difference would thinking the other way make in your life?

2. How would you reconcile v. 18 with the statement that the “fear of the Lord is the beginning of wisdom?” How does our relationship with Christ affect our view of life? Of the world? Of the future? 

1:1. Teacher – this is the only book that uses this particular Hebrew word, so its exact meaning is not clear. Other translations use “preacher” or “leader of the assembly.”
King David’s son – most scholars accept Solomon as the author, although some argue that the literary style comes from a period at least 500 years after the time of Solomon.
1:2. Meaningless – the Hebrew is even stronger, incorporating futile, worthless, empty, without value. NOTE: The NRSV retains the archaic language of the King James Version: Vanity of vanities,” says the Teacher, “vanity of vanities! All is vanity. Verse 2, above, is the New International Version (2011).
1:3. Gain – the Hebrew word refers to profit: what is left over, what value has increased.
Toil – the Hebrew phrase actually means “hard to do,” and includes concepts like burdensome, difficult, unpleasant or troublesome. David expressed a similar frustration: Surely everyone goes about like a shadow. Surely for nothing they are in turmoil, [Psalm 39:6, also Psalm 144:4].
Under the sun – the first use of this phrase (there are 28 more – sometimes it’s translated “under heaven”) limits the scope of the Solomon’s exploration and analysis to the natural world, with no examination of its spiritual aspect or future. Paul provides an interesting counterpoint to this picture: We know that the whole creation has been groaning in labor pains until now; and not only the creation, but we ourselves, who have he first fruits of the Spirit, [Rom 8:22-23]. 
1:4-8. A generation . . . sun . . . wind . . . streams – remember, Solomon is relying only on what he can observe. And what he sees is the apparently endless cycle of people and nature going through the “same old same old.” He also sees very little purpose to this activity, describing it as wearisome more than one can express, [v. 8]. In this, Solomon is confirming the prophecy of Genesis 3:19: By the sweat of your face you shall eat bread until you return to the ground, for out of it you were taken; you are dust, and to dust you shall return.

1:8. Not satisfied — an echo of Proverbs 27:20: Death and Destruction are never satisfied, and human eyes are never satisfied. 
1:9-11. Nothing new — the individuals may change, the location may change, the technology may be different, but the nature of the events and their outcomes are the same as before. Solomon had watched military campaigns change from his fathers foot soldiers to the horse-driven chariots his warriors used. He would definitely be surprised by the HumVee’s and radio-controlled unmanned aircraft in use today, but not by the objectives of the fighting.
Is this new — only God can do something that really has never been done before: I am about to do a new thing; now it springs forth, do you not perceive it? I will make a way in the wilderness and rivers in the desert, [Isa 43:19].
1:13. Wisdom — this is not the wisdom of Job [28:28] or Proverbs [1:7], which involves knowing our relationship to God. Solomon is here referring only to what he can understand with his five senses and his analytical ability. Paul put it bluntly in his first letter to the Corinthian church: Stop deceiving yourselves. If you think you are wise in this age, you should become fools so that you may become wise. For the wisdom of this world is foolishness with God. For it is written, “He catches the wise in their craftiness.”And again, “The Lord knows the thoughts of the wise; that they are futile,” [3:18-20].
1:14. Chasing after wind — a very appropriate visual image of meaningless effort with no gain. Solomon used it nine times in this book.
Interestingly, Jesus says the wind refers to the Holy Spirit: The wind blows where is chooses, and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Sprit, [John 3:18].
1:18. Wisdom . . . vexation — with his human wisdom and great resources Solomon could study much more than most people of his day (even without Wikipedia). But the only “reward” for his effort was more certainty that everything is meaning-less and the resulting increase in his grief, [v. 18].

16 When the sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so that they might go and anoint him. ² And very early on the first day of the week, when the sun had risen, they went to the tomb. ³ They had been saying to one another, “Who will roll away the stone for us from the entrance to the tomb?” ⁴ When they looked up, they saw that the stone, which was very large, had already been rolled back. ⁵ As they entered the tomb, they saw a young man, dressed in a white robe, sitting on the right side; and they were alarmed. ⁶ But he said to them, “Do not be alarmed; you are looking for Jesus of Nazareth, who was crucified. He has been raised; he is not here. Look, there is the place they laid him. ⁷ But go, tell his disciples and Peter that he is going ahead of you to Galilee; there you will see him, just as he told you.” ⁸ So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid.

The shorter ending of Mark

And all that had been commanded them they told briefly to those around Peter. And afterward Jesus himself sent out through them, from east to west, the sacred and imperishable proclamation of eternal salvation.

The longer ending of Mark

⁹ Now after he rose early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons. ¹⁰ She went out and told those who had been with him, while they were mourning and weeping. ¹¹ But when they heard that he was alive and had been seen by her, they would not believe it. ¹² After this he appeared in another form to two of them, as they were walking into the country. ¹³ And they went back and told the rest, but they did not believe them. ¹⁴ Later he appeared to the eleven themselves as they were sitting at the table; and he upbraided them for their lack of faith and stubbornness, because they had not believed those who saw him after he had risen. ¹⁵ And he said to them, “Go into all the world and proclaim the good news to the whole creation. ¹⁶ The one who believes and is baptized will be saved; but the one who does not believe will be condemned. ¹⁷ And these signs will accompany those who believe: by using my name they will cast out demons; they will speak in new tongues;
¹⁸ they will pick up snakes in their hands, and if they drink any deadly thing, it will not hurt them; they will lay their hands on the sick, and they will recover.” 

¹⁹ So then the Lord Jesus, after he had spoken to them, was taken up into heaven and sat down at the right hand of God.
²⁰ And they went out and proclaimed the good news everywhere, while the Lord worked with them and confirmed the message by the signs that accompanied it. NRSV

Get into the Word

1. What happened when the Sabbath was over? Who is involved in this incident? Where are they going? What are they preparing to do? 

2. What do they find? Who do they find? How do they react? What does the “man” say to the women? What does he tell them to do? How do they respond to his message? How might you have reacted to this situation?

3. Who do they finally talk with? What happens next? Why does the narrative seem to start over [see Notes]?

4. Who is involved in the new narrative? What happens to her? What does she do as a result? How is her news received? Why do you suppose it happened this way?

5. What does Mark describe next? Who is involved? What happened [see Notes]?

6. Who does Jesus talk with next? What does he say to them first? What does he tell them to do? What will believers be able to do? How do you suppose they felt about Jesus’ direction? How might you have reacted? What happens after this?

Get Personal

How do you respond to the empty tomb, the angel, the appearances to Mary and the disciples? Where has Jesus “met” you recently? What was your initial reaction? What changed as a result of the “meeting”?

(Cross-references to Matthew and Luke are given in brackets)

16:1-8. The women at the tomb — Matthew says an earthquake occurred and an angel came and rolled the stone away while the women and the guards were at the tomb. The angel reports Jesus has been raised, as he said. According to Matthew Jesus greeted the women as they were rushing to tell the disciples and repeated the message to go to Galilee, [Matt 28:1-10].
Matthew also says the guards told the religious leaders what happened, [Matt 28:11-15].
Luke names the women (Mary Magdalene, Joanna, Mary the mother of James, and the other women) at the end of the story. The stone is already rolled away, as in Mark. Luke reports two men, in dazzling clothes, ask the women, why do you look for the living among the dead? They remind them of Jesus’s prophesies. Luke says the women remembered and told the disciples and everyone else, but these words seemed to them an idle tale, and they did not believe them. However, Peter did go to the tomb and note the empty cloth wrapping; but he did not understand what had happened, [Luke 24:1-12].
16:6. Has been raised — this is the correct rendering of the Greek. God raised Jesus to validate his ministry and sacrifice on the cross.
16:9-20. The consensus among most scholars is that these verses were added to Mark’s Gospel sometime after 100 CE. They are not included in the earliest manuscripts and there are stylistic differences with the rest of the Gospel.

16:12-13. The appearance to two men —
Matthew does not include this incident.
Luke provides the details for this appearance: Jesus appears as they are walking and explains the prophesies they are not understanding, and is recognized when he asks God’s blessing on the bread. When they get back to Jerusalem the other disciples tell them Jesus has appeared to Peter as well, [Luke 24:13-33].
16:14-18. Jesus’ appearance to the disciples — Matthew reports that the disciples actually do go to Galilee where Jesus meets them and gives them the Great Commission: “All authority in heaven and on earth has been given to me. Go, therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age,” [Matt 28:16-20].
Luke’s version of Jesus’ appearance takes place in Jerusalem. The disciples initially are afraid and Jesus tells them to touch me and see; for a ghost does not have flesh and bones as I have. He finally eats some fish to prove his resurrection. Then he explains the prophecies and tells them they are his witnesses, and to stay here in the city until you have been clothed with power from on high, [Luke 24:35-49].
16:19-20. The ascension — Matthew does not mention Jesus’ ascension.
Luke says Jesus led the disciples to Bethany and while he blessed them he was carried up into heaven,[Luke 24:50-53].

15 ¹⁵Then the soldiers led him into the courtyard of the palace (that is, the governor’s headquarters); and they called together the whole cohort. ¹⁷ And they clothed him in a purple cloak; and after twisting some thorns into a crown, they put it on him. ¹⁸ And they began saluting him, “Hail, King of the Jews!” ¹⁹ They struck his head with a reed, spat upon him, and knelt down in homage to him. ²⁰ After mocking him, they stripped him of the purple cloak and put his own clothes on him. Then they led him out to crucify him.

The crucifixion of Jesus 

²¹ They compelled a passer-by, who was coming in from the country, to carry his cross; it was Simon of Cyrene, the father of Alexander and Rufus. ²² Then they brought Jesus to the place called Golgotha (which means the place of a skull). ²³ And they offered him wine mixed with myrrh; but he did not take it. ²⁴ And they crucified him, and divided his clothes among them, casting lots to decide what each should take. 

²⁵ It was nine o’clock in the morning when they crucified him. ²⁶ The inscription of the charge against him read, “The King of the Jews.” ²⁷ And with him they crucified two bandits, one on his right and one on his left. ²⁹ Those who passed by derided him, shaking their heads and saying, “Aha! You who would destroy the temple and build it in three days, ³⁰ save yourself, and come down from the cross!” ³¹ In the same way the chief priests, along with the scribes, were also mocking him among themselves and saying, “He saved others; he cannot save himself.
³² Let the Messiah, the King of Israel, come down from the cross now, so that we may see and believe.” Those who were crucified with him also taunted him. 

The death of Jesus

³³ When it was noon, darkness came over the whole land until three in the afternoon.
³⁴ At three o’clock Jesus cried out with a loud voice, “Eloi, Eloi, lema sabachthani?” which means, “My God, my God, why have you forsaken me?” ³⁵ When some of the bystanders heard it, they said, “Listen, he is calling for Elijah.” ³⁶ And someone ran, filled a sponge with sour wine, put it on a stick, and gave it to him to drink, saying, “Wait, let us see whether Elijah will come to take him down.” ³⁷ Then Jesus gave a loud cry and breathed his last. ³⁸ And the curtain of the temple was torn in two, from top to bottom. ³⁹ Now when the centurion, who stood facing him, saw that in this way he breathed his last, he said, “Truly this man was God’s Son!”

⁴⁰ There were also women looking on from a distance; among them were Mary Magdalene, and Mary the mother of James the younger and of Joses, and Salome.
⁴¹ These used to follow him and provided for him when he was in Galilee; and there were many other women who had come up with him to Jerusalem. 

The burial of Jesus

⁴² When evening had come, and since it was the day of Preparation, that is, the day before the sabbath, ⁴³ Joseph of Arimathea, a respected member of the council, who was also himself waiting expectantly for the kingdom of God, went boldly to Pilate and asked for the body of Jesus. ⁴⁴ Then Pilate wondered if he were already dead; and summoning the centurion, he asked him whether he had been dead for some time.
⁴⁵ When he learned from the centurion that he was dead, he granted the body to Joseph. ⁴⁶ Then Joseph bought a linen cloth, and taking down the body, wrapped it in the linen cloth, and laid it in a tomb that had been hewn out of the rock. He then rolled a stone against the door of the tomb. ⁴⁷ Mary Magdalene and Mary the mother of Joses saw where the body was laid. NRSV

Get into the Word

1. Where is Jesus as this section begins? Who is with him? What do these people do to Jesus? How do they treat him? Why do you suppose they did these things?

2. Where do the soldiers take Jesus? Who gets involved in Jesus’s plight? What does he do for Jesus? What do the soldiers offer Jesus? What do they do while he is dying?

3. What other details does Mark provide about Jesus’s crucifixion? What details do the other Gospel writers give us [see Notes]?

4. Who is with Jesus when he is crucified? What does Jesus say to one of them [see Notes]? Why did Jesus make such a promise? What do the people say to Jesus? What do the Jewish leaders say? What is the great irony in these comments?

5. When does the end begin to happen? What sign occurs? What does Jesus cry out at the end? When does this happen? How do the people watching react to Jesus’s cry? What do they try to give him? Why? What happens at the moment Jesus “breathed his last”? Why is this significant? Who else watches Jesus die? How does this person respond?

6. What happens after Jesus has died? Who is involved? What does this person do for Jesus? Who does he talk with? How does this person react? What happens to Jesus’s body that evening? Where is he buried? Who was involved?

Get Personal

What details about Jesus’s crucifixion and burial stand out for you? Would you have been part of the crowd or with Jesus’s friends? How has God helped you understand Jesus’s death in your life? How has it affected your faith?

(Cross-references to Matthew and Luke are given in brackets)

15:16-20. The soldiers mock Jesus — Matthew’s account is almost identical to Mark’s [Matt 27:27-31]. Luke does not include this incident.
15:21-32. The crucifixion of Jesus — Only Mark mentions Simon’s two sons. Matthew records the crucifixion very close to Mark’s version, although he does not mention the chief priests and scribes, only “those who passed by,” [Matt 27:32-44].
Luke adds considerable detail to the report. Jesus tells the women who lined the street, Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. For the days are surely coming when they will say, ‘Blessed are the barren, and the wombs that never bore, and the breasts that never nursed.’ Then they will begin to say to the mountains, ‘Fall on us’; and to the hills, ‘Cover us.’ For if they do this when the wood is green, what will happen when it is dry? Luke also includes Jesus’s promise to one of the “criminals,”

Truly I tell you, today you will be with me in Paradise, and his prayer: Father, forgive them; for they do not know what they are doing, [Luke 23:26-43].
15:33-41. The death of Jesus — Matthew’s report is similar to Mark’s except that he includes a report about tombs opening and “saints who had fallen asleep” entering Jerusalem and appearing to many people. He does not mention the mother of John and James, or “Salome” being at the cross.
Luke does not include Jesus’s cry of being forsaken or the torn curtain in the temple, but does report Jesus’s cry: Father into your hands I commend my spirit. Luke says “acquaintances, including the women . . . stood at a distance,” but does not name them, [Luke 23:44-49].
15:42-47. The burial of Jesus — Matthew omits Pilate’s question of the centurion, but does include the story of the Jewish leaders directing the guards to seal the tomb [Matt 27:57-66].
Luke’s version of the burial is very similar to Mark’s, although he also omits the centurion [Luke 23:50-55].