Isaiah 19

Isaiah 19:1

Illustrations of Meaninglessness

The Preacher gives some examples in Ecclesiastes 1:4-11 of the endless cycle of life with all its events. He points to ‘the law of repetition’. He observes an endless circular movement. This circular movement works in the atmosphere of nature and in that of human life. History also repeats itself countless times. Movement, however, is not progress. Everything remains as it was, without all of these movements bringing about any real change in a person’s life, so that he will have full fulfillment, full satisfaction, and a full and uninterrupted happiness.

Generations come and go (Ecclesiastes 1:4). They enter the stage of life, cross it with a few steps, turn their pirouettes, make their bow and then disappear again from the stage. The stage, the earth, is always the same, as well as the game and the roles, the masks and the clothes. Only the actors change. How futile is all that. Life is a never ending theater play with ever-changing players and a never-changing decor. In that respect, life can also be compared to a home trainer. You cycle, but you do not move one inch forward.

Nobody stays alive on earth all the time. Seen “under the sun”, a person’s life is futile like a vapor (James 4:14), goes faster than a weaver’s shuttle (Job 7:6), and is as momentary as the grass (Psalms 103:15; Isaiah 40:6-7; Isaiah 51:12; 1 Peter 1:24). We receive our earthly possessions from others, and a short time later we have to hand them over to others. These possessions are no more essential than the life lived with them.

Each generation works during the short time of its stay on earth for its existence. Then life is over as far as that generation is concerned and it disappears again. The next generation shows the same picture, as well as the next. And so on and so forth. Life, limited to here and now, can be seen as a ‘rat race’. The ‘rat race’ is a concept that refers to the futile attempts of a rat to escape from a treadmill in which it runs endlessly and keeps it running at the same time. It is a good illustration of a series of endless or useless actions that offer no prospect of result.

The only one who remains is the earth that carries all these generations. That shows the contrast between the brevity of life and the (seemingly) permanent existence of the earth. There is no hope for change: the coming and going of the generations is as unchanging as the fact that the earth is fixed. Thus is the perception of the Preacher and of anyone who looks at life with a sober view, without looking at or thinking about the origin of the generations or of the earth.

In Ecclesiastes 1:5-7 the Preacher looks at creation. He observes a lot of activities. At the same time he notes that there has been no progress. Just as there is no advantage for man to all his work (Ecclesiastes 1:3), so there is no advantage for creation to all its work. It is with so many things in nature just like with the changing of the successive generations of Ecc 1:4. The Preacher mentions as examples the sun (Ecclesiastes 1:5), the wind (Ecclesiastes 1:6) and the water of the rivers and the sea (Ecclesiastes 1:7).

Look at the sun. The sun is the source of light for the earth. It always remains the same and always does the same work. It always illuminates the same world and always does so at the same time. Every morning the sun rises and every evening it sets. It always rises at the same place and always sets at the same place. So it goes on endlessly, invariably, day in, day out.

The fact that the heavens tell the glory of God, that creation is the work of His hands, and that He has given the sun its place in it (Genesis 1:14-19; Psalms 8:3), is not taken into consideration by the Preacher. By looking at the sun in this way, the Preacher in fact says that creation does not reflect God’s glory if you do not involve Him, but that creation illustrates all man’s senseless work.

After the sun, the Preacher points to the wind (Ecclesiastes 1:6). The sun goes from east to west, the wind turns from south to north. Life is like the wind, which is constantly turning. The wind is much more unpredictable in its movements than the sun, which follows a fixed, predictable course along the sky. But despite all the twists and turns of the wind and the unpredictability of its course, everything remains the same. The wind is invisible, but we feel it and perceive it by the movement of the clouds and leaves on the tree. But when it has blown and the wind has subsided, what has essentially changed? Nothing, right?

Even if a storm has wreaked havoc, nothing changes. Man calculates the damage and builds up what has been destroyed, or starts a new life somewhere else. Only when a person in the storm recognizes the speaking of God and allows Him into his life, something essentially changes.

The third example in creation with which the Preacher compares life is that of the water that flows through the rivers to the sea (Ecclesiastes 1:7). The rivers constantly bring water to the sea. You would say that the sea should get full one day, shouldn’t it? But no, the sea never gets full. The rivers keep on flowing, without ever finishing their work to fill the sea. Our saying “carrying water to the sea” indicates the same: it is a pointless activity.

In this example we can also think of the endless cycle, for “all the rivers flow into the sea, yet the sea is not full. To the place where the rivers flow, there they flow again.” We know that the water that the rivers bring to the sea evaporates. This creates rain which is poured out again at the place where the rivers originate. This water brings the rivers back to the sea, to evaporate again, after which the cycle begins again (cf. Amos 9:6).

The unchanging course of the sun, the restlessness of the wind and the insatiability of the sea fill the lives of every generation. Man is constantly restless and imperfect. He is always hectic in search of more, without ever becoming satiated. His spirit knows no rest. But all his hurry and work does not make any impression on the firmness and movements of nature. Nothing changes in the firmness of the earth and the cycle of nature.

Despite the fact that creation is always in motion, it is not capable of satisfying man, who only has the earth as his horizon. This dissatisfaction is heavy and so wearisome that it cannot be expressed in words (Ecclesiastes 1:8).

How different it is for him who knows God and involves Him in his life. Such a person also knows difficult situations in his life, for which he lacks the words to describe them, but he has the Holy Spirit Who gives words to his sighs (Romans 8:26).

“The eye” of man is always looking for new things. If you’ve been somewhere once or maybe even a few times, you’ve seen enough of it. At some point it bores you. It is like a movie. If you have seen it once or maybe even twice, then you want to see something else. You are looking for variety.

So it is with “the ear”. At first it absolutely loves a certain song, but if it has heard this song more often, another song must come. Looking for something new is always the same song. The Athenians of ancient times sang it as well. They “used to spend their time in nothing other than telling or hearing something new” (Acts 17:21). The new was interesting for a while, but then they wanted to hear something new again.

Eye and ear cannot be saturated by earthly things and philosophies. Nothing that belongs to this creation is capable of permanently satisfying the heart and giving it lasting happiness. No matter how much effort someone makes, there is no saturation on earth. It is only with the Lord Jesus. The eye that sees Him and the ear that hears Him is truly happy (Matthew 13:16). There is plenty of joy when the eye sees Him (Psalms 16:8-11). There is complete joy when there is fellowship with Him (1 John 1:4).

Isaiah 19:2

Illustrations of Meaninglessness

The Preacher gives some examples in Ecclesiastes 1:4-11 of the endless cycle of life with all its events. He points to ‘the law of repetition’. He observes an endless circular movement. This circular movement works in the atmosphere of nature and in that of human life. History also repeats itself countless times. Movement, however, is not progress. Everything remains as it was, without all of these movements bringing about any real change in a person’s life, so that he will have full fulfillment, full satisfaction, and a full and uninterrupted happiness.

Generations come and go (Ecclesiastes 1:4). They enter the stage of life, cross it with a few steps, turn their pirouettes, make their bow and then disappear again from the stage. The stage, the earth, is always the same, as well as the game and the roles, the masks and the clothes. Only the actors change. How futile is all that. Life is a never ending theater play with ever-changing players and a never-changing decor. In that respect, life can also be compared to a home trainer. You cycle, but you do not move one inch forward.

Nobody stays alive on earth all the time. Seen “under the sun”, a person’s life is futile like a vapor (James 4:14), goes faster than a weaver’s shuttle (Job 7:6), and is as momentary as the grass (Psalms 103:15; Isaiah 40:6-7; Isaiah 51:12; 1 Peter 1:24). We receive our earthly possessions from others, and a short time later we have to hand them over to others. These possessions are no more essential than the life lived with them.

Each generation works during the short time of its stay on earth for its existence. Then life is over as far as that generation is concerned and it disappears again. The next generation shows the same picture, as well as the next. And so on and so forth. Life, limited to here and now, can be seen as a ‘rat race’. The ‘rat race’ is a concept that refers to the futile attempts of a rat to escape from a treadmill in which it runs endlessly and keeps it running at the same time. It is a good illustration of a series of endless or useless actions that offer no prospect of result.

The only one who remains is the earth that carries all these generations. That shows the contrast between the brevity of life and the (seemingly) permanent existence of the earth. There is no hope for change: the coming and going of the generations is as unchanging as the fact that the earth is fixed. Thus is the perception of the Preacher and of anyone who looks at life with a sober view, without looking at or thinking about the origin of the generations or of the earth.

In Ecclesiastes 1:5-7 the Preacher looks at creation. He observes a lot of activities. At the same time he notes that there has been no progress. Just as there is no advantage for man to all his work (Ecclesiastes 1:3), so there is no advantage for creation to all its work. It is with so many things in nature just like with the changing of the successive generations of Ecc 1:4. The Preacher mentions as examples the sun (Ecclesiastes 1:5), the wind (Ecclesiastes 1:6) and the water of the rivers and the sea (Ecclesiastes 1:7).

Look at the sun. The sun is the source of light for the earth. It always remains the same and always does the same work. It always illuminates the same world and always does so at the same time. Every morning the sun rises and every evening it sets. It always rises at the same place and always sets at the same place. So it goes on endlessly, invariably, day in, day out.

The fact that the heavens tell the glory of God, that creation is the work of His hands, and that He has given the sun its place in it (Genesis 1:14-19; Psalms 8:3), is not taken into consideration by the Preacher. By looking at the sun in this way, the Preacher in fact says that creation does not reflect God’s glory if you do not involve Him, but that creation illustrates all man’s senseless work.

After the sun, the Preacher points to the wind (Ecclesiastes 1:6). The sun goes from east to west, the wind turns from south to north. Life is like the wind, which is constantly turning. The wind is much more unpredictable in its movements than the sun, which follows a fixed, predictable course along the sky. But despite all the twists and turns of the wind and the unpredictability of its course, everything remains the same. The wind is invisible, but we feel it and perceive it by the movement of the clouds and leaves on the tree. But when it has blown and the wind has subsided, what has essentially changed? Nothing, right?

Even if a storm has wreaked havoc, nothing changes. Man calculates the damage and builds up what has been destroyed, or starts a new life somewhere else. Only when a person in the storm recognizes the speaking of God and allows Him into his life, something essentially changes.

The third example in creation with which the Preacher compares life is that of the water that flows through the rivers to the sea (Ecclesiastes 1:7). The rivers constantly bring water to the sea. You would say that the sea should get full one day, shouldn’t it? But no, the sea never gets full. The rivers keep on flowing, without ever finishing their work to fill the sea. Our saying “carrying water to the sea” indicates the same: it is a pointless activity.

In this example we can also think of the endless cycle, for “all the rivers flow into the sea, yet the sea is not full. To the place where the rivers flow, there they flow again.” We know that the water that the rivers bring to the sea evaporates. This creates rain which is poured out again at the place where the rivers originate. This water brings the rivers back to the sea, to evaporate again, after which the cycle begins again (cf. Amos 9:6).

The unchanging course of the sun, the restlessness of the wind and the insatiability of the sea fill the lives of every generation. Man is constantly restless and imperfect. He is always hectic in search of more, without ever becoming satiated. His spirit knows no rest. But all his hurry and work does not make any impression on the firmness and movements of nature. Nothing changes in the firmness of the earth and the cycle of nature.

Despite the fact that creation is always in motion, it is not capable of satisfying man, who only has the earth as his horizon. This dissatisfaction is heavy and so wearisome that it cannot be expressed in words (Ecclesiastes 1:8).

How different it is for him who knows God and involves Him in his life. Such a person also knows difficult situations in his life, for which he lacks the words to describe them, but he has the Holy Spirit Who gives words to his sighs (Romans 8:26).

“The eye” of man is always looking for new things. If you’ve been somewhere once or maybe even a few times, you’ve seen enough of it. At some point it bores you. It is like a movie. If you have seen it once or maybe even twice, then you want to see something else. You are looking for variety.

So it is with “the ear”. At first it absolutely loves a certain song, but if it has heard this song more often, another song must come. Looking for something new is always the same song. The Athenians of ancient times sang it as well. They “used to spend their time in nothing other than telling or hearing something new” (Acts 17:21). The new was interesting for a while, but then they wanted to hear something new again.

Eye and ear cannot be saturated by earthly things and philosophies. Nothing that belongs to this creation is capable of permanently satisfying the heart and giving it lasting happiness. No matter how much effort someone makes, there is no saturation on earth. It is only with the Lord Jesus. The eye that sees Him and the ear that hears Him is truly happy (Matthew 13:16). There is plenty of joy when the eye sees Him (Psalms 16:8-11). There is complete joy when there is fellowship with Him (1 John 1:4).

Isaiah 19:3

There Is Nothing New Under the Sun

“That which has been” are the circumstances (Ecclesiastes 1:9). A man always finds himself in certain circumstances given and directed by God (Genesis 8:22) which greatly determine his life. “Which has been done” are the human efforts. Man always tries to create the most favorable circumstances for his life. So he has always been busy in and with his life and so he will always be busy. What he invents to make life more pleasant, is only building on what has already been invented (Genesis 4:20-22). There is quite simply “nothing new under the sun”.

Start to involve God in all things and all things will gain their meaning. Everything remains subject to the laws God has laid down in creation. Nothing can break these laws. Therefore, nothing really new can ever come, only variations on what has always been and will always be.

Although there is constant change, there is nothing really new (Ecclesiastes 1:10). Everything is a repetition of what has been before and what will soon be over, while the heart remains empty and hungry. A new discovery or invention does not change anything essential to man or to creation. It does not make him happier or more satisfied.

We also find out that the progress that has been made also has unforeseen disadvantages. We need to come up with another solution for that too. All efforts for something new proves the emptiness of man at the same time. Man dreams of realizing ‘Utopia’, the ideal society. Although the dream shatters again and again, man still believes in it because he is blind to the fact that he has not made any real progress.

There are new things, but they belong to another world, the world above the sun. So there is the new birth, or the birth from above (John 3:5). And he who has repented is “a new creation” (2 Corinthians 5:17). “A new song” will be sung (Revelation 5:9; Revelation 14:3) and there will also be “a new heaven and a new earth” (Revelation 21:1). This all comes from Him Who is unchanging in Himself, but Who makes new things out of Himself over and over again. He will make everything new and create a situation that has never existed before and that will never end (Revelation 21:5).

If we say of something that it is new, it is because we do not remember “the things of the past” (Ecclesiastes 1:11). As the ancient Greeks said: ‘All learning is only remembering’ (mathesis is anamnesis). Someone can gain ‘eternal fame’ through a particular achievement, but that ‘eternal fame’ is of no use to him who has accomplished it. His achievement survives him, but what use is it to him when others remember him after his death? Can that give him any cooling if he is in the place of torment? Can all of those after whom streets or cities have been named (Psalms 49:11-12), draw any comfort from it in hell? If anyone knew anything about it, what satisfaction would it offer in that world where other standards of judgment are applied?

Future generations make the same mistake that all previous generations have made, namely that they learn nothing from past things, from the past. They do not remember the lessons history teaches. It is simply forgotten that all technological progress does not mean progress or improvement of human nature.

Isaiah 19:4

There Is Nothing New Under the Sun

“That which has been” are the circumstances (Ecclesiastes 1:9). A man always finds himself in certain circumstances given and directed by God (Genesis 8:22) which greatly determine his life. “Which has been done” are the human efforts. Man always tries to create the most favorable circumstances for his life. So he has always been busy in and with his life and so he will always be busy. What he invents to make life more pleasant, is only building on what has already been invented (Genesis 4:20-22). There is quite simply “nothing new under the sun”.

Start to involve God in all things and all things will gain their meaning. Everything remains subject to the laws God has laid down in creation. Nothing can break these laws. Therefore, nothing really new can ever come, only variations on what has always been and will always be.

Although there is constant change, there is nothing really new (Ecclesiastes 1:10). Everything is a repetition of what has been before and what will soon be over, while the heart remains empty and hungry. A new discovery or invention does not change anything essential to man or to creation. It does not make him happier or more satisfied.

We also find out that the progress that has been made also has unforeseen disadvantages. We need to come up with another solution for that too. All efforts for something new proves the emptiness of man at the same time. Man dreams of realizing ‘Utopia’, the ideal society. Although the dream shatters again and again, man still believes in it because he is blind to the fact that he has not made any real progress.

There are new things, but they belong to another world, the world above the sun. So there is the new birth, or the birth from above (John 3:5). And he who has repented is “a new creation” (2 Corinthians 5:17). “A new song” will be sung (Revelation 5:9; Revelation 14:3) and there will also be “a new heaven and a new earth” (Revelation 21:1). This all comes from Him Who is unchanging in Himself, but Who makes new things out of Himself over and over again. He will make everything new and create a situation that has never existed before and that will never end (Revelation 21:5).

If we say of something that it is new, it is because we do not remember “the things of the past” (Ecclesiastes 1:11). As the ancient Greeks said: ‘All learning is only remembering’ (mathesis is anamnesis). Someone can gain ‘eternal fame’ through a particular achievement, but that ‘eternal fame’ is of no use to him who has accomplished it. His achievement survives him, but what use is it to him when others remember him after his death? Can that give him any cooling if he is in the place of torment? Can all of those after whom streets or cities have been named (Psalms 49:11-12), draw any comfort from it in hell? If anyone knew anything about it, what satisfaction would it offer in that world where other standards of judgment are applied?

Future generations make the same mistake that all previous generations have made, namely that they learn nothing from past things, from the past. They do not remember the lessons history teaches. It is simply forgotten that all technological progress does not mean progress or improvement of human nature.

Isaiah 19:5

There Is Nothing New Under the Sun

“That which has been” are the circumstances (Ecclesiastes 1:9). A man always finds himself in certain circumstances given and directed by God (Genesis 8:22) which greatly determine his life. “Which has been done” are the human efforts. Man always tries to create the most favorable circumstances for his life. So he has always been busy in and with his life and so he will always be busy. What he invents to make life more pleasant, is only building on what has already been invented (Genesis 4:20-22). There is quite simply “nothing new under the sun”.

Start to involve God in all things and all things will gain their meaning. Everything remains subject to the laws God has laid down in creation. Nothing can break these laws. Therefore, nothing really new can ever come, only variations on what has always been and will always be.

Although there is constant change, there is nothing really new (Ecclesiastes 1:10). Everything is a repetition of what has been before and what will soon be over, while the heart remains empty and hungry. A new discovery or invention does not change anything essential to man or to creation. It does not make him happier or more satisfied.

We also find out that the progress that has been made also has unforeseen disadvantages. We need to come up with another solution for that too. All efforts for something new proves the emptiness of man at the same time. Man dreams of realizing ‘Utopia’, the ideal society. Although the dream shatters again and again, man still believes in it because he is blind to the fact that he has not made any real progress.

There are new things, but they belong to another world, the world above the sun. So there is the new birth, or the birth from above (John 3:5). And he who has repented is “a new creation” (2 Corinthians 5:17). “A new song” will be sung (Revelation 5:9; Revelation 14:3) and there will also be “a new heaven and a new earth” (Revelation 21:1). This all comes from Him Who is unchanging in Himself, but Who makes new things out of Himself over and over again. He will make everything new and create a situation that has never existed before and that will never end (Revelation 21:5).

If we say of something that it is new, it is because we do not remember “the things of the past” (Ecclesiastes 1:11). As the ancient Greeks said: ‘All learning is only remembering’ (mathesis is anamnesis). Someone can gain ‘eternal fame’ through a particular achievement, but that ‘eternal fame’ is of no use to him who has accomplished it. His achievement survives him, but what use is it to him when others remember him after his death? Can that give him any cooling if he is in the place of torment? Can all of those after whom streets or cities have been named (Psalms 49:11-12), draw any comfort from it in hell? If anyone knew anything about it, what satisfaction would it offer in that world where other standards of judgment are applied?

Future generations make the same mistake that all previous generations have made, namely that they learn nothing from past things, from the past. They do not remember the lessons history teaches. It is simply forgotten that all technological progress does not mean progress or improvement of human nature.

Isaiah 19:6

The Preacher Introduces Himself Again

In the previous verses, Solomon already announced the results of his research and his general observations. In the next section, which runs from Ecclesiastes 1:12-2:26, he will tell us what he has tried to do to obtain the full, undisturbed and unceasing happiness of life. He will describe his search for happiness and the methods he has used. Now they are not only observations, but also personal experiences.

Before he does so, he recalls his ‘credentials’. In doing so, he emphasizes once again in what capacity and in what position he carried out his research and what was available to him for that purpose. What such a man has to say deserves full attention. He first points out again, as in Ecclesiastes 1:1, that he, and no one else, is “I, Preacher”, Qohelet, the man who addresses a gathering of people, in this case to inform them of the results of his research.

He then refers to the position he had during his investigation. He says he “has been” king. By this he does not mean to say that he is no longer king when presenting the results of his research, but that as king he has gained the experiences he describes in this book. In this way he underlines his abilities, his almost unlimited possibilities and his position. He reigns over an undivided Israel in Jerusalem, the city of God’s choice, the center of religion and the location of reception of all the world’s dignitaries.

As king, he used all means at his disposal to carry out his research. He has royal power and wisdom of Divine origin. It also indicates the character of the research: it is a royal activity. He wanted to examine and test whether the world has anything of lasting value and meaning to offer to someone who is a brilliant thinker and immeasurably rich.

Isaiah 19:7

Wisdom Gives No Satisfaction

Solomon is now going to tell about his personal experiences. He also tells about the method he used for his research into everything under the sun: he has devoted himself with all of his heart to seek and explore everything by wisdom. He has tried a few ways to see if one of them would lead to the fervently desired happiness. He tried the way of “wisdom”, but it ended in “much grief” and “pain” (Ecclesiastes 1:18). He describes this way in Ecclesiastes 1 (Ecclesiastes 1:13-18). Then he followed the way of “pleasure,” but that way also ended very unsatisfactorily. He had to conclude that “all is vanity and striving after wind”. He describes this way in Ecclesiastes 2 (Ecclesiastes 2:1-11).

His heart was sincere and serious (Ecclesiastes 1:13). The heart is opposite the outer appearance. It is the inner life, the center of all intellectual, emotional and spiritual abilities. He has devoted himself with all of his heart to his seeking, making use of the special wisdom given to him by God (1 Kings 4:29). It shows that he was not a cold seeker who rationally explored the different ways of life of his days. On the contrary, he was really interested in man and society and tried to understand “everything that has been done under heaven” and to weigh its value.

What he has done is seeking and exploring. Seeking is focused on the depth of a case, while exploring has more focus on the breadth or size of a case. Both activities together show that it was not a superficial, but a thorough and extensive research. The field of his seeking and exploring was “everything that has been done under heaven”. This shows that he did not exclude anything from his research and that his research was limited to the earth. He did not involve God in his research.

Solomon wanted to know if he was able to understand and explain the world by his wisdom in order to discover a higher meaning of earthly life. To this end, he started several investigations, in which he examined the most diverse aspects of life. He came to the conclusion that this was “a grievous task” because not one of his investigations led to truly satisfactory results.

It has become clear to him that God “has given this task to the sons of men to be afflicted with”. People may live on earth without any thought of God, but the problems they encounter are the result of sin. God has not taken away those consequences, but lets them exist. There is a curse on creation through sin that causes us to do a lot of work before we can reap any result, which actually gives no real satisfaction (Genesis 3:17).

The heart of man is hungry and thirsty. This drives him to look for something that satisfies his hunger and quenches his thirst. If he cannot get to seek it ‘higher’, he will always seek refuge in the things of the earth that never give satisfaction. This will result in him having an unquenchable thirst forever. He will beg for a drop of water to cool his tongue, but no one will be able to give it to him because he has let the appointed time pass by (Luke 16:24; Jeremiah 46:17). He has rejected the invitation that sounds on the last page of the Bible: “Let he who is thirsty come; let the one who wishes, take the water of life without cost” (Revelation 22:17).

Solomon was neither superficial nor did he operate on a random basis (Ecclesiastes 1:14). He did not take a sample from the big picture, but “he saw all the works which have been done under the sun”. The highest insight which he has reached after all his research and exploring is that “everything is vanity and striving after wind”, and that it always remains so. Striving after wind is a useless undertaking. The ambition to seize the elusive can only result in frustration.

The Preacher observed regularity and order in creation (Ecclesiastes 1:4-7), but he also observed a disorder caused by sin. There are crooked things and things are lacking (Ecclesiastes 1:15). That goes for the thinking of man and for his ways and works, and also for nature. Whatever the thinker thinks, he is not able to explain the twists in life, let alone to eliminate them. He simply lacks too much knowledge about life. The Only One Who is able to straighten the crooked man and what has caused him to be crooked, is the Lord Jesus (Isaiah 42:16; Luke 3:5).

All science about how man should be is incapable of changing man. We never find out the cause of the crookedness of the human race if the most important information is missing. That information has to come from God. If He is kept out of observations, the crooked remains crooked and what is missing can never be counted. He cannot straighten the crookedness, he lacks the ability to do so; and he does not notice what is lacking, because he lacks the insight to do so. Whatever a thinker thinks, he can never think of a system in which life can be fathomed. The philosopher can sometimes give some help with his wisdom, but he can never solve the fundamental problem of life, because he keeps scribbling on the outside.

He who, like the Preacher, has his eyes open, sees that man is crooked, while he should be noble, helpful and good. But nothing can enable him to be so. For he is part of “a crooked and perverse generation” (Philippians 2:15). Despite all the teaching to make man right, he remains crooked. All education courses are not able to change the character of man and to ennoble him. The most essential factor lacking to find out the meaning of life is enlightenment through the Spirit of God.

“I said to myself” (Ecclesiastes 1:16) means ‘I consulted with myself’. That is the level of the book. Only he and his own heart are discussing. This shows that the source of his research, the level of it, lies in himself, a human being. He draws from his own heart. Therein dwells the most conceivable wisdom (1 Kings 4:29-34) which is also “magnified and increased” by all his research and investigations, but it remains human wisdom. There is no other light shining around him than that of nature, there is no light from above.

With “all who were over Jerusalem before me”, Solomon refers not only to David but probably also to the Canaanite kings who lived in Jerusalem before David captured the city. We can think of Melchizedek (Genesis 14:18) and Adoni-zedek (Joshua 10:1). We can add that also all philosophers after him – for example Aristotle (384-322 BC), Socrates (469-399 BC) and Plato (428-348 BC), who are considered the greatest philosophers of the ancient world – cannot be compared to him.

After all his investigations and research, he can say that his heart has “observed a wealth of wisdom and knowledge”. He has been deeply engaged in all that is worthwhile to be involved with and has absorbed that into his heart and mind. What he has discovered is not a global impression, but has given him knowledge of the smallest details.

The Preacher says that he set his mind “to know wisdom” (Ecclesiastes 1:17). All effort is a laudable striving after results, but is the same as trying to strive after wind. He also wanted “to know madness and folly” in order to learn about their deception and deceit and to preserve the knowledge to be kept from it. To see wisdom in those who do not use wisdom and to see folly in those who do not fight against deception and deceit is a torment for the mind.

The only thing wisdom leads to is the discovery that “in much wisdom there is much grief” (Ecclesiastes 1:18). True wisdom acknowledges that the true satisfaction sought through wisdom is unattainable. The same goes for the knowledge we acquire. The more we know, the more we know that we know nothing. Our knowing is always only partial (1 Corinthians 13:12).

The expression ‘knowledge is power’ is an expression that only short-sighted people use. Real knowledge does not give someone power, but sadness. Real knowledge is more than factual knowledge. It is about understanding, about insight, about discovering the connection between certain things or events.

We sense our incapacity and powerlessness better, and become sad as we discover more of the laws of nature and how God in His providence rules the world. Each discovery leads us to the conviction that much more remains hidden than we have never suspected before. Knowledge or science does not guarantee happiness. Attempts to fathom the meaning of life through wisdom and knowledge, and then acquire ultimate happiness, in fact increase the conviction of the meaninglessness of life.

For those who know Christ, this is completely different. He who increases knowledge of Christ increases joy. Thus there is “knowledge of [the] salvation” (Luke 1:77), knowledge “of the love of Christ” (Ephesians 3:19), “the knowledge of His [God’s] will” (Colossians 1:9) and “the knowledge of God” (Romans 11:33). One day “the earth … will be full of the knowledge of the LORD” (Isaiah 11:9). That will be when Christ reigns on earth.

Isaiah 19:8

Wisdom Gives No Satisfaction

Solomon is now going to tell about his personal experiences. He also tells about the method he used for his research into everything under the sun: he has devoted himself with all of his heart to seek and explore everything by wisdom. He has tried a few ways to see if one of them would lead to the fervently desired happiness. He tried the way of “wisdom”, but it ended in “much grief” and “pain” (Ecclesiastes 1:18). He describes this way in Ecclesiastes 1 (Ecclesiastes 1:13-18). Then he followed the way of “pleasure,” but that way also ended very unsatisfactorily. He had to conclude that “all is vanity and striving after wind”. He describes this way in Ecclesiastes 2 (Ecclesiastes 2:1-11).

His heart was sincere and serious (Ecclesiastes 1:13). The heart is opposite the outer appearance. It is the inner life, the center of all intellectual, emotional and spiritual abilities. He has devoted himself with all of his heart to his seeking, making use of the special wisdom given to him by God (1 Kings 4:29). It shows that he was not a cold seeker who rationally explored the different ways of life of his days. On the contrary, he was really interested in man and society and tried to understand “everything that has been done under heaven” and to weigh its value.

What he has done is seeking and exploring. Seeking is focused on the depth of a case, while exploring has more focus on the breadth or size of a case. Both activities together show that it was not a superficial, but a thorough and extensive research. The field of his seeking and exploring was “everything that has been done under heaven”. This shows that he did not exclude anything from his research and that his research was limited to the earth. He did not involve God in his research.

Solomon wanted to know if he was able to understand and explain the world by his wisdom in order to discover a higher meaning of earthly life. To this end, he started several investigations, in which he examined the most diverse aspects of life. He came to the conclusion that this was “a grievous task” because not one of his investigations led to truly satisfactory results.

It has become clear to him that God “has given this task to the sons of men to be afflicted with”. People may live on earth without any thought of God, but the problems they encounter are the result of sin. God has not taken away those consequences, but lets them exist. There is a curse on creation through sin that causes us to do a lot of work before we can reap any result, which actually gives no real satisfaction (Genesis 3:17).

The heart of man is hungry and thirsty. This drives him to look for something that satisfies his hunger and quenches his thirst. If he cannot get to seek it ‘higher’, he will always seek refuge in the things of the earth that never give satisfaction. This will result in him having an unquenchable thirst forever. He will beg for a drop of water to cool his tongue, but no one will be able to give it to him because he has let the appointed time pass by (Luke 16:24; Jeremiah 46:17). He has rejected the invitation that sounds on the last page of the Bible: “Let he who is thirsty come; let the one who wishes, take the water of life without cost” (Revelation 22:17).

Solomon was neither superficial nor did he operate on a random basis (Ecclesiastes 1:14). He did not take a sample from the big picture, but “he saw all the works which have been done under the sun”. The highest insight which he has reached after all his research and exploring is that “everything is vanity and striving after wind”, and that it always remains so. Striving after wind is a useless undertaking. The ambition to seize the elusive can only result in frustration.

The Preacher observed regularity and order in creation (Ecclesiastes 1:4-7), but he also observed a disorder caused by sin. There are crooked things and things are lacking (Ecclesiastes 1:15). That goes for the thinking of man and for his ways and works, and also for nature. Whatever the thinker thinks, he is not able to explain the twists in life, let alone to eliminate them. He simply lacks too much knowledge about life. The Only One Who is able to straighten the crooked man and what has caused him to be crooked, is the Lord Jesus (Isaiah 42:16; Luke 3:5).

All science about how man should be is incapable of changing man. We never find out the cause of the crookedness of the human race if the most important information is missing. That information has to come from God. If He is kept out of observations, the crooked remains crooked and what is missing can never be counted. He cannot straighten the crookedness, he lacks the ability to do so; and he does not notice what is lacking, because he lacks the insight to do so. Whatever a thinker thinks, he can never think of a system in which life can be fathomed. The philosopher can sometimes give some help with his wisdom, but he can never solve the fundamental problem of life, because he keeps scribbling on the outside.

He who, like the Preacher, has his eyes open, sees that man is crooked, while he should be noble, helpful and good. But nothing can enable him to be so. For he is part of “a crooked and perverse generation” (Philippians 2:15). Despite all the teaching to make man right, he remains crooked. All education courses are not able to change the character of man and to ennoble him. The most essential factor lacking to find out the meaning of life is enlightenment through the Spirit of God.

“I said to myself” (Ecclesiastes 1:16) means ‘I consulted with myself’. That is the level of the book. Only he and his own heart are discussing. This shows that the source of his research, the level of it, lies in himself, a human being. He draws from his own heart. Therein dwells the most conceivable wisdom (1 Kings 4:29-34) which is also “magnified and increased” by all his research and investigations, but it remains human wisdom. There is no other light shining around him than that of nature, there is no light from above.

With “all who were over Jerusalem before me”, Solomon refers not only to David but probably also to the Canaanite kings who lived in Jerusalem before David captured the city. We can think of Melchizedek (Genesis 14:18) and Adoni-zedek (Joshua 10:1). We can add that also all philosophers after him – for example Aristotle (384-322 BC), Socrates (469-399 BC) and Plato (428-348 BC), who are considered the greatest philosophers of the ancient world – cannot be compared to him.

After all his investigations and research, he can say that his heart has “observed a wealth of wisdom and knowledge”. He has been deeply engaged in all that is worthwhile to be involved with and has absorbed that into his heart and mind. What he has discovered is not a global impression, but has given him knowledge of the smallest details.

The Preacher says that he set his mind “to know wisdom” (Ecclesiastes 1:17). All effort is a laudable striving after results, but is the same as trying to strive after wind. He also wanted “to know madness and folly” in order to learn about their deception and deceit and to preserve the knowledge to be kept from it. To see wisdom in those who do not use wisdom and to see folly in those who do not fight against deception and deceit is a torment for the mind.

The only thing wisdom leads to is the discovery that “in much wisdom there is much grief” (Ecclesiastes 1:18). True wisdom acknowledges that the true satisfaction sought through wisdom is unattainable. The same goes for the knowledge we acquire. The more we know, the more we know that we know nothing. Our knowing is always only partial (1 Corinthians 13:12).

The expression ‘knowledge is power’ is an expression that only short-sighted people use. Real knowledge does not give someone power, but sadness. Real knowledge is more than factual knowledge. It is about understanding, about insight, about discovering the connection between certain things or events.

We sense our incapacity and powerlessness better, and become sad as we discover more of the laws of nature and how God in His providence rules the world. Each discovery leads us to the conviction that much more remains hidden than we have never suspected before. Knowledge or science does not guarantee happiness. Attempts to fathom the meaning of life through wisdom and knowledge, and then acquire ultimate happiness, in fact increase the conviction of the meaninglessness of life.

For those who know Christ, this is completely different. He who increases knowledge of Christ increases joy. Thus there is “knowledge of [the] salvation” (Luke 1:77), knowledge “of the love of Christ” (Ephesians 3:19), “the knowledge of His [God’s] will” (Colossians 1:9) and “the knowledge of God” (Romans 11:33). One day “the earth … will be full of the knowledge of the LORD” (Isaiah 11:9). That will be when Christ reigns on earth.

Isaiah 19:9

Wisdom Gives No Satisfaction

Solomon is now going to tell about his personal experiences. He also tells about the method he used for his research into everything under the sun: he has devoted himself with all of his heart to seek and explore everything by wisdom. He has tried a few ways to see if one of them would lead to the fervently desired happiness. He tried the way of “wisdom”, but it ended in “much grief” and “pain” (Ecclesiastes 1:18). He describes this way in Ecclesiastes 1 (Ecclesiastes 1:13-18). Then he followed the way of “pleasure,” but that way also ended very unsatisfactorily. He had to conclude that “all is vanity and striving after wind”. He describes this way in Ecclesiastes 2 (Ecclesiastes 2:1-11).

His heart was sincere and serious (Ecclesiastes 1:13). The heart is opposite the outer appearance. It is the inner life, the center of all intellectual, emotional and spiritual abilities. He has devoted himself with all of his heart to his seeking, making use of the special wisdom given to him by God (1 Kings 4:29). It shows that he was not a cold seeker who rationally explored the different ways of life of his days. On the contrary, he was really interested in man and society and tried to understand “everything that has been done under heaven” and to weigh its value.

What he has done is seeking and exploring. Seeking is focused on the depth of a case, while exploring has more focus on the breadth or size of a case. Both activities together show that it was not a superficial, but a thorough and extensive research. The field of his seeking and exploring was “everything that has been done under heaven”. This shows that he did not exclude anything from his research and that his research was limited to the earth. He did not involve God in his research.

Solomon wanted to know if he was able to understand and explain the world by his wisdom in order to discover a higher meaning of earthly life. To this end, he started several investigations, in which he examined the most diverse aspects of life. He came to the conclusion that this was “a grievous task” because not one of his investigations led to truly satisfactory results.

It has become clear to him that God “has given this task to the sons of men to be afflicted with”. People may live on earth without any thought of God, but the problems they encounter are the result of sin. God has not taken away those consequences, but lets them exist. There is a curse on creation through sin that causes us to do a lot of work before we can reap any result, which actually gives no real satisfaction (Genesis 3:17).

The heart of man is hungry and thirsty. This drives him to look for something that satisfies his hunger and quenches his thirst. If he cannot get to seek it ‘higher’, he will always seek refuge in the things of the earth that never give satisfaction. This will result in him having an unquenchable thirst forever. He will beg for a drop of water to cool his tongue, but no one will be able to give it to him because he has let the appointed time pass by (Luke 16:24; Jeremiah 46:17). He has rejected the invitation that sounds on the last page of the Bible: “Let he who is thirsty come; let the one who wishes, take the water of life without cost” (Revelation 22:17).

Solomon was neither superficial nor did he operate on a random basis (Ecclesiastes 1:14). He did not take a sample from the big picture, but “he saw all the works which have been done under the sun”. The highest insight which he has reached after all his research and exploring is that “everything is vanity and striving after wind”, and that it always remains so. Striving after wind is a useless undertaking. The ambition to seize the elusive can only result in frustration.

The Preacher observed regularity and order in creation (Ecclesiastes 1:4-7), but he also observed a disorder caused by sin. There are crooked things and things are lacking (Ecclesiastes 1:15). That goes for the thinking of man and for his ways and works, and also for nature. Whatever the thinker thinks, he is not able to explain the twists in life, let alone to eliminate them. He simply lacks too much knowledge about life. The Only One Who is able to straighten the crooked man and what has caused him to be crooked, is the Lord Jesus (Isaiah 42:16; Luke 3:5).

All science about how man should be is incapable of changing man. We never find out the cause of the crookedness of the human race if the most important information is missing. That information has to come from God. If He is kept out of observations, the crooked remains crooked and what is missing can never be counted. He cannot straighten the crookedness, he lacks the ability to do so; and he does not notice what is lacking, because he lacks the insight to do so. Whatever a thinker thinks, he can never think of a system in which life can be fathomed. The philosopher can sometimes give some help with his wisdom, but he can never solve the fundamental problem of life, because he keeps scribbling on the outside.

He who, like the Preacher, has his eyes open, sees that man is crooked, while he should be noble, helpful and good. But nothing can enable him to be so. For he is part of “a crooked and perverse generation” (Philippians 2:15). Despite all the teaching to make man right, he remains crooked. All education courses are not able to change the character of man and to ennoble him. The most essential factor lacking to find out the meaning of life is enlightenment through the Spirit of God.

“I said to myself” (Ecclesiastes 1:16) means ‘I consulted with myself’. That is the level of the book. Only he and his own heart are discussing. This shows that the source of his research, the level of it, lies in himself, a human being. He draws from his own heart. Therein dwells the most conceivable wisdom (1 Kings 4:29-34) which is also “magnified and increased” by all his research and investigations, but it remains human wisdom. There is no other light shining around him than that of nature, there is no light from above.

With “all who were over Jerusalem before me”, Solomon refers not only to David but probably also to the Canaanite kings who lived in Jerusalem before David captured the city. We can think of Melchizedek (Genesis 14:18) and Adoni-zedek (Joshua 10:1). We can add that also all philosophers after him – for example Aristotle (384-322 BC), Socrates (469-399 BC) and Plato (428-348 BC), who are considered the greatest philosophers of the ancient world – cannot be compared to him.

After all his investigations and research, he can say that his heart has “observed a wealth of wisdom and knowledge”. He has been deeply engaged in all that is worthwhile to be involved with and has absorbed that into his heart and mind. What he has discovered is not a global impression, but has given him knowledge of the smallest details.

The Preacher says that he set his mind “to know wisdom” (Ecclesiastes 1:17). All effort is a laudable striving after results, but is the same as trying to strive after wind. He also wanted “to know madness and folly” in order to learn about their deception and deceit and to preserve the knowledge to be kept from it. To see wisdom in those who do not use wisdom and to see folly in those who do not fight against deception and deceit is a torment for the mind.

The only thing wisdom leads to is the discovery that “in much wisdom there is much grief” (Ecclesiastes 1:18). True wisdom acknowledges that the true satisfaction sought through wisdom is unattainable. The same goes for the knowledge we acquire. The more we know, the more we know that we know nothing. Our knowing is always only partial (1 Corinthians 13:12).

The expression ‘knowledge is power’ is an expression that only short-sighted people use. Real knowledge does not give someone power, but sadness. Real knowledge is more than factual knowledge. It is about understanding, about insight, about discovering the connection between certain things or events.

We sense our incapacity and powerlessness better, and become sad as we discover more of the laws of nature and how God in His providence rules the world. Each discovery leads us to the conviction that much more remains hidden than we have never suspected before. Knowledge or science does not guarantee happiness. Attempts to fathom the meaning of life through wisdom and knowledge, and then acquire ultimate happiness, in fact increase the conviction of the meaninglessness of life.

For those who know Christ, this is completely different. He who increases knowledge of Christ increases joy. Thus there is “knowledge of [the] salvation” (Luke 1:77), knowledge “of the love of Christ” (Ephesians 3:19), “the knowledge of His [God’s] will” (Colossians 1:9) and “the knowledge of God” (Romans 11:33). One day “the earth … will be full of the knowledge of the LORD” (Isaiah 11:9). That will be when Christ reigns on earth.

Isaiah 19:10

Wisdom Gives No Satisfaction

Solomon is now going to tell about his personal experiences. He also tells about the method he used for his research into everything under the sun: he has devoted himself with all of his heart to seek and explore everything by wisdom. He has tried a few ways to see if one of them would lead to the fervently desired happiness. He tried the way of “wisdom”, but it ended in “much grief” and “pain” (Ecclesiastes 1:18). He describes this way in Ecclesiastes 1 (Ecclesiastes 1:13-18). Then he followed the way of “pleasure,” but that way also ended very unsatisfactorily. He had to conclude that “all is vanity and striving after wind”. He describes this way in Ecclesiastes 2 (Ecclesiastes 2:1-11).

His heart was sincere and serious (Ecclesiastes 1:13). The heart is opposite the outer appearance. It is the inner life, the center of all intellectual, emotional and spiritual abilities. He has devoted himself with all of his heart to his seeking, making use of the special wisdom given to him by God (1 Kings 4:29). It shows that he was not a cold seeker who rationally explored the different ways of life of his days. On the contrary, he was really interested in man and society and tried to understand “everything that has been done under heaven” and to weigh its value.

What he has done is seeking and exploring. Seeking is focused on the depth of a case, while exploring has more focus on the breadth or size of a case. Both activities together show that it was not a superficial, but a thorough and extensive research. The field of his seeking and exploring was “everything that has been done under heaven”. This shows that he did not exclude anything from his research and that his research was limited to the earth. He did not involve God in his research.

Solomon wanted to know if he was able to understand and explain the world by his wisdom in order to discover a higher meaning of earthly life. To this end, he started several investigations, in which he examined the most diverse aspects of life. He came to the conclusion that this was “a grievous task” because not one of his investigations led to truly satisfactory results.

It has become clear to him that God “has given this task to the sons of men to be afflicted with”. People may live on earth without any thought of God, but the problems they encounter are the result of sin. God has not taken away those consequences, but lets them exist. There is a curse on creation through sin that causes us to do a lot of work before we can reap any result, which actually gives no real satisfaction (Genesis 3:17).

The heart of man is hungry and thirsty. This drives him to look for something that satisfies his hunger and quenches his thirst. If he cannot get to seek it ‘higher’, he will always seek refuge in the things of the earth that never give satisfaction. This will result in him having an unquenchable thirst forever. He will beg for a drop of water to cool his tongue, but no one will be able to give it to him because he has let the appointed time pass by (Luke 16:24; Jeremiah 46:17). He has rejected the invitation that sounds on the last page of the Bible: “Let he who is thirsty come; let the one who wishes, take the water of life without cost” (Revelation 22:17).

Solomon was neither superficial nor did he operate on a random basis (Ecclesiastes 1:14). He did not take a sample from the big picture, but “he saw all the works which have been done under the sun”. The highest insight which he has reached after all his research and exploring is that “everything is vanity and striving after wind”, and that it always remains so. Striving after wind is a useless undertaking. The ambition to seize the elusive can only result in frustration.

The Preacher observed regularity and order in creation (Ecclesiastes 1:4-7), but he also observed a disorder caused by sin. There are crooked things and things are lacking (Ecclesiastes 1:15). That goes for the thinking of man and for his ways and works, and also for nature. Whatever the thinker thinks, he is not able to explain the twists in life, let alone to eliminate them. He simply lacks too much knowledge about life. The Only One Who is able to straighten the crooked man and what has caused him to be crooked, is the Lord Jesus (Isaiah 42:16; Luke 3:5).

All science about how man should be is incapable of changing man. We never find out the cause of the crookedness of the human race if the most important information is missing. That information has to come from God. If He is kept out of observations, the crooked remains crooked and what is missing can never be counted. He cannot straighten the crookedness, he lacks the ability to do so; and he does not notice what is lacking, because he lacks the insight to do so. Whatever a thinker thinks, he can never think of a system in which life can be fathomed. The philosopher can sometimes give some help with his wisdom, but he can never solve the fundamental problem of life, because he keeps scribbling on the outside.

He who, like the Preacher, has his eyes open, sees that man is crooked, while he should be noble, helpful and good. But nothing can enable him to be so. For he is part of “a crooked and perverse generation” (Philippians 2:15). Despite all the teaching to make man right, he remains crooked. All education courses are not able to change the character of man and to ennoble him. The most essential factor lacking to find out the meaning of life is enlightenment through the Spirit of God.

“I said to myself” (Ecclesiastes 1:16) means ‘I consulted with myself’. That is the level of the book. Only he and his own heart are discussing. This shows that the source of his research, the level of it, lies in himself, a human being. He draws from his own heart. Therein dwells the most conceivable wisdom (1 Kings 4:29-34) which is also “magnified and increased” by all his research and investigations, but it remains human wisdom. There is no other light shining around him than that of nature, there is no light from above.

With “all who were over Jerusalem before me”, Solomon refers not only to David but probably also to the Canaanite kings who lived in Jerusalem before David captured the city. We can think of Melchizedek (Genesis 14:18) and Adoni-zedek (Joshua 10:1). We can add that also all philosophers after him – for example Aristotle (384-322 BC), Socrates (469-399 BC) and Plato (428-348 BC), who are considered the greatest philosophers of the ancient world – cannot be compared to him.

After all his investigations and research, he can say that his heart has “observed a wealth of wisdom and knowledge”. He has been deeply engaged in all that is worthwhile to be involved with and has absorbed that into his heart and mind. What he has discovered is not a global impression, but has given him knowledge of the smallest details.

The Preacher says that he set his mind “to know wisdom” (Ecclesiastes 1:17). All effort is a laudable striving after results, but is the same as trying to strive after wind. He also wanted “to know madness and folly” in order to learn about their deception and deceit and to preserve the knowledge to be kept from it. To see wisdom in those who do not use wisdom and to see folly in those who do not fight against deception and deceit is a torment for the mind.

The only thing wisdom leads to is the discovery that “in much wisdom there is much grief” (Ecclesiastes 1:18). True wisdom acknowledges that the true satisfaction sought through wisdom is unattainable. The same goes for the knowledge we acquire. The more we know, the more we know that we know nothing. Our knowing is always only partial (1 Corinthians 13:12).

The expression ‘knowledge is power’ is an expression that only short-sighted people use. Real knowledge does not give someone power, but sadness. Real knowledge is more than factual knowledge. It is about understanding, about insight, about discovering the connection between certain things or events.

We sense our incapacity and powerlessness better, and become sad as we discover more of the laws of nature and how God in His providence rules the world. Each discovery leads us to the conviction that much more remains hidden than we have never suspected before. Knowledge or science does not guarantee happiness. Attempts to fathom the meaning of life through wisdom and knowledge, and then acquire ultimate happiness, in fact increase the conviction of the meaninglessness of life.

For those who know Christ, this is completely different. He who increases knowledge of Christ increases joy. Thus there is “knowledge of [the] salvation” (Luke 1:77), knowledge “of the love of Christ” (Ephesians 3:19), “the knowledge of His [God’s] will” (Colossians 1:9) and “the knowledge of God” (Romans 11:33). One day “the earth … will be full of the knowledge of the LORD” (Isaiah 11:9). That will be when Christ reigns on earth.

Isaiah 19:11

Wisdom Gives No Satisfaction

Solomon is now going to tell about his personal experiences. He also tells about the method he used for his research into everything under the sun: he has devoted himself with all of his heart to seek and explore everything by wisdom. He has tried a few ways to see if one of them would lead to the fervently desired happiness. He tried the way of “wisdom”, but it ended in “much grief” and “pain” (Ecclesiastes 1:18). He describes this way in Ecclesiastes 1 (Ecclesiastes 1:13-18). Then he followed the way of “pleasure,” but that way also ended very unsatisfactorily. He had to conclude that “all is vanity and striving after wind”. He describes this way in Ecclesiastes 2 (Ecclesiastes 2:1-11).

His heart was sincere and serious (Ecclesiastes 1:13). The heart is opposite the outer appearance. It is the inner life, the center of all intellectual, emotional and spiritual abilities. He has devoted himself with all of his heart to his seeking, making use of the special wisdom given to him by God (1 Kings 4:29). It shows that he was not a cold seeker who rationally explored the different ways of life of his days. On the contrary, he was really interested in man and society and tried to understand “everything that has been done under heaven” and to weigh its value.

What he has done is seeking and exploring. Seeking is focused on the depth of a case, while exploring has more focus on the breadth or size of a case. Both activities together show that it was not a superficial, but a thorough and extensive research. The field of his seeking and exploring was “everything that has been done under heaven”. This shows that he did not exclude anything from his research and that his research was limited to the earth. He did not involve God in his research.

Solomon wanted to know if he was able to understand and explain the world by his wisdom in order to discover a higher meaning of earthly life. To this end, he started several investigations, in which he examined the most diverse aspects of life. He came to the conclusion that this was “a grievous task” because not one of his investigations led to truly satisfactory results.

It has become clear to him that God “has given this task to the sons of men to be afflicted with”. People may live on earth without any thought of God, but the problems they encounter are the result of sin. God has not taken away those consequences, but lets them exist. There is a curse on creation through sin that causes us to do a lot of work before we can reap any result, which actually gives no real satisfaction (Genesis 3:17).

The heart of man is hungry and thirsty. This drives him to look for something that satisfies his hunger and quenches his thirst. If he cannot get to seek it ‘higher’, he will always seek refuge in the things of the earth that never give satisfaction. This will result in him having an unquenchable thirst forever. He will beg for a drop of water to cool his tongue, but no one will be able to give it to him because he has let the appointed time pass by (Luke 16:24; Jeremiah 46:17). He has rejected the invitation that sounds on the last page of the Bible: “Let he who is thirsty come; let the one who wishes, take the water of life without cost” (Revelation 22:17).

Solomon was neither superficial nor did he operate on a random basis (Ecclesiastes 1:14). He did not take a sample from the big picture, but “he saw all the works which have been done under the sun”. The highest insight which he has reached after all his research and exploring is that “everything is vanity and striving after wind”, and that it always remains so. Striving after wind is a useless undertaking. The ambition to seize the elusive can only result in frustration.

The Preacher observed regularity and order in creation (Ecclesiastes 1:4-7), but he also observed a disorder caused by sin. There are crooked things and things are lacking (Ecclesiastes 1:15). That goes for the thinking of man and for his ways and works, and also for nature. Whatever the thinker thinks, he is not able to explain the twists in life, let alone to eliminate them. He simply lacks too much knowledge about life. The Only One Who is able to straighten the crooked man and what has caused him to be crooked, is the Lord Jesus (Isaiah 42:16; Luke 3:5).

All science about how man should be is incapable of changing man. We never find out the cause of the crookedness of the human race if the most important information is missing. That information has to come from God. If He is kept out of observations, the crooked remains crooked and what is missing can never be counted. He cannot straighten the crookedness, he lacks the ability to do so; and he does not notice what is lacking, because he lacks the insight to do so. Whatever a thinker thinks, he can never think of a system in which life can be fathomed. The philosopher can sometimes give some help with his wisdom, but he can never solve the fundamental problem of life, because he keeps scribbling on the outside.

He who, like the Preacher, has his eyes open, sees that man is crooked, while he should be noble, helpful and good. But nothing can enable him to be so. For he is part of “a crooked and perverse generation” (Philippians 2:15). Despite all the teaching to make man right, he remains crooked. All education courses are not able to change the character of man and to ennoble him. The most essential factor lacking to find out the meaning of life is enlightenment through the Spirit of God.

“I said to myself” (Ecclesiastes 1:16) means ‘I consulted with myself’. That is the level of the book. Only he and his own heart are discussing. This shows that the source of his research, the level of it, lies in himself, a human being. He draws from his own heart. Therein dwells the most conceivable wisdom (1 Kings 4:29-34) which is also “magnified and increased” by all his research and investigations, but it remains human wisdom. There is no other light shining around him than that of nature, there is no light from above.

With “all who were over Jerusalem before me”, Solomon refers not only to David but probably also to the Canaanite kings who lived in Jerusalem before David captured the city. We can think of Melchizedek (Genesis 14:18) and Adoni-zedek (Joshua 10:1). We can add that also all philosophers after him – for example Aristotle (384-322 BC), Socrates (469-399 BC) and Plato (428-348 BC), who are considered the greatest philosophers of the ancient world – cannot be compared to him.

After all his investigations and research, he can say that his heart has “observed a wealth of wisdom and knowledge”. He has been deeply engaged in all that is worthwhile to be involved with and has absorbed that into his heart and mind. What he has discovered is not a global impression, but has given him knowledge of the smallest details.

The Preacher says that he set his mind “to know wisdom” (Ecclesiastes 1:17). All effort is a laudable striving after results, but is the same as trying to strive after wind. He also wanted “to know madness and folly” in order to learn about their deception and deceit and to preserve the knowledge to be kept from it. To see wisdom in those who do not use wisdom and to see folly in those who do not fight against deception and deceit is a torment for the mind.

The only thing wisdom leads to is the discovery that “in much wisdom there is much grief” (Ecclesiastes 1:18). True wisdom acknowledges that the true satisfaction sought through wisdom is unattainable. The same goes for the knowledge we acquire. The more we know, the more we know that we know nothing. Our knowing is always only partial (1 Corinthians 13:12).

The expression ‘knowledge is power’ is an expression that only short-sighted people use. Real knowledge does not give someone power, but sadness. Real knowledge is more than factual knowledge. It is about understanding, about insight, about discovering the connection between certain things or events.

We sense our incapacity and powerlessness better, and become sad as we discover more of the laws of nature and how God in His providence rules the world. Each discovery leads us to the conviction that much more remains hidden than we have never suspected before. Knowledge or science does not guarantee happiness. Attempts to fathom the meaning of life through wisdom and knowledge, and then acquire ultimate happiness, in fact increase the conviction of the meaninglessness of life.

For those who know Christ, this is completely different. He who increases knowledge of Christ increases joy. Thus there is “knowledge of [the] salvation” (Luke 1:77), knowledge “of the love of Christ” (Ephesians 3:19), “the knowledge of His [God’s] will” (Colossians 1:9) and “the knowledge of God” (Romans 11:33). One day “the earth … will be full of the knowledge of the LORD” (Isaiah 11:9). That will be when Christ reigns on earth.

Isaiah 19:12

Wisdom Gives No Satisfaction

Solomon is now going to tell about his personal experiences. He also tells about the method he used for his research into everything under the sun: he has devoted himself with all of his heart to seek and explore everything by wisdom. He has tried a few ways to see if one of them would lead to the fervently desired happiness. He tried the way of “wisdom”, but it ended in “much grief” and “pain” (Ecclesiastes 1:18). He describes this way in Ecclesiastes 1 (Ecclesiastes 1:13-18). Then he followed the way of “pleasure,” but that way also ended very unsatisfactorily. He had to conclude that “all is vanity and striving after wind”. He describes this way in Ecclesiastes 2 (Ecclesiastes 2:1-11).

His heart was sincere and serious (Ecclesiastes 1:13). The heart is opposite the outer appearance. It is the inner life, the center of all intellectual, emotional and spiritual abilities. He has devoted himself with all of his heart to his seeking, making use of the special wisdom given to him by God (1 Kings 4:29). It shows that he was not a cold seeker who rationally explored the different ways of life of his days. On the contrary, he was really interested in man and society and tried to understand “everything that has been done under heaven” and to weigh its value.

What he has done is seeking and exploring. Seeking is focused on the depth of a case, while exploring has more focus on the breadth or size of a case. Both activities together show that it was not a superficial, but a thorough and extensive research. The field of his seeking and exploring was “everything that has been done under heaven”. This shows that he did not exclude anything from his research and that his research was limited to the earth. He did not involve God in his research.

Solomon wanted to know if he was able to understand and explain the world by his wisdom in order to discover a higher meaning of earthly life. To this end, he started several investigations, in which he examined the most diverse aspects of life. He came to the conclusion that this was “a grievous task” because not one of his investigations led to truly satisfactory results.

It has become clear to him that God “has given this task to the sons of men to be afflicted with”. People may live on earth without any thought of God, but the problems they encounter are the result of sin. God has not taken away those consequences, but lets them exist. There is a curse on creation through sin that causes us to do a lot of work before we can reap any result, which actually gives no real satisfaction (Genesis 3:17).

The heart of man is hungry and thirsty. This drives him to look for something that satisfies his hunger and quenches his thirst. If he cannot get to seek it ‘higher’, he will always seek refuge in the things of the earth that never give satisfaction. This will result in him having an unquenchable thirst forever. He will beg for a drop of water to cool his tongue, but no one will be able to give it to him because he has let the appointed time pass by (Luke 16:24; Jeremiah 46:17). He has rejected the invitation that sounds on the last page of the Bible: “Let he who is thirsty come; let the one who wishes, take the water of life without cost” (Revelation 22:17).

Solomon was neither superficial nor did he operate on a random basis (Ecclesiastes 1:14). He did not take a sample from the big picture, but “he saw all the works which have been done under the sun”. The highest insight which he has reached after all his research and exploring is that “everything is vanity and striving after wind”, and that it always remains so. Striving after wind is a useless undertaking. The ambition to seize the elusive can only result in frustration.

The Preacher observed regularity and order in creation (Ecclesiastes 1:4-7), but he also observed a disorder caused by sin. There are crooked things and things are lacking (Ecclesiastes 1:15). That goes for the thinking of man and for his ways and works, and also for nature. Whatever the thinker thinks, he is not able to explain the twists in life, let alone to eliminate them. He simply lacks too much knowledge about life. The Only One Who is able to straighten the crooked man and what has caused him to be crooked, is the Lord Jesus (Isaiah 42:16; Luke 3:5).

All science about how man should be is incapable of changing man. We never find out the cause of the crookedness of the human race if the most important information is missing. That information has to come from God. If He is kept out of observations, the crooked remains crooked and what is missing can never be counted. He cannot straighten the crookedness, he lacks the ability to do so; and he does not notice what is lacking, because he lacks the insight to do so. Whatever a thinker thinks, he can never think of a system in which life can be fathomed. The philosopher can sometimes give some help with his wisdom, but he can never solve the fundamental problem of life, because he keeps scribbling on the outside.

He who, like the Preacher, has his eyes open, sees that man is crooked, while he should be noble, helpful and good. But nothing can enable him to be so. For he is part of “a crooked and perverse generation” (Philippians 2:15). Despite all the teaching to make man right, he remains crooked. All education courses are not able to change the character of man and to ennoble him. The most essential factor lacking to find out the meaning of life is enlightenment through the Spirit of God.

“I said to myself” (Ecclesiastes 1:16) means ‘I consulted with myself’. That is the level of the book. Only he and his own heart are discussing. This shows that the source of his research, the level of it, lies in himself, a human being. He draws from his own heart. Therein dwells the most conceivable wisdom (1 Kings 4:29-34) which is also “magnified and increased” by all his research and investigations, but it remains human wisdom. There is no other light shining around him than that of nature, there is no light from above.

With “all who were over Jerusalem before me”, Solomon refers not only to David but probably also to the Canaanite kings who lived in Jerusalem before David captured the city. We can think of Melchizedek (Genesis 14:18) and Adoni-zedek (Joshua 10:1). We can add that also all philosophers after him – for example Aristotle (384-322 BC), Socrates (469-399 BC) and Plato (428-348 BC), who are considered the greatest philosophers of the ancient world – cannot be compared to him.

After all his investigations and research, he can say that his heart has “observed a wealth of wisdom and knowledge”. He has been deeply engaged in all that is worthwhile to be involved with and has absorbed that into his heart and mind. What he has discovered is not a global impression, but has given him knowledge of the smallest details.

The Preacher says that he set his mind “to know wisdom” (Ecclesiastes 1:17). All effort is a laudable striving after results, but is the same as trying to strive after wind. He also wanted “to know madness and folly” in order to learn about their deception and deceit and to preserve the knowledge to be kept from it. To see wisdom in those who do not use wisdom and to see folly in those who do not fight against deception and deceit is a torment for the mind.

The only thing wisdom leads to is the discovery that “in much wisdom there is much grief” (Ecclesiastes 1:18). True wisdom acknowledges that the true satisfaction sought through wisdom is unattainable. The same goes for the knowledge we acquire. The more we know, the more we know that we know nothing. Our knowing is always only partial (1 Corinthians 13:12).

The expression ‘knowledge is power’ is an expression that only short-sighted people use. Real knowledge does not give someone power, but sadness. Real knowledge is more than factual knowledge. It is about understanding, about insight, about discovering the connection between certain things or events.

We sense our incapacity and powerlessness better, and become sad as we discover more of the laws of nature and how God in His providence rules the world. Each discovery leads us to the conviction that much more remains hidden than we have never suspected before. Knowledge or science does not guarantee happiness. Attempts to fathom the meaning of life through wisdom and knowledge, and then acquire ultimate happiness, in fact increase the conviction of the meaninglessness of life.

For those who know Christ, this is completely different. He who increases knowledge of Christ increases joy. Thus there is “knowledge of [the] salvation” (Luke 1:77), knowledge “of the love of Christ” (Ephesians 3:19), “the knowledge of His [God’s] will” (Colossians 1:9) and “the knowledge of God” (Romans 11:33). One day “the earth … will be full of the knowledge of the LORD” (Isaiah 11:9). That will be when Christ reigns on earth.

Isaiah 19:14

Pleasure, Laughter, Wine and Madness

Ungrateful activities, fatigue, sorrow, grief, that is the sad conclusion of the wise in the previous chapter (Ecclesiastes 1:13; 18). Well, he then said, let me only think of the nice things of life, things you can laugh about and that make you feel happy (Ecclesiastes 2:1-3).

Solomon has spoken to himself (Ecclesiastes 2:1). “I said” means that he made a decision. With an encouraging “come now” he has stimulated himself to take action. He has surrendered his heart to “joy”, for that might give him satisfaction. He did not test his joy, but himself by surrendering to hedonism – which is the view that pleasure is the most important thing in life.

To stimulate his joy, he only looked at the good things of life [“enjoy yourself” is literally “consider with goodness”]. He said to himself that he should be positive and not pay attention to all the misery around him. He pushed away his worries, ignores his painful experiences, and has made himself to believe: Look happy and feel happy and smile to life.

Solomon has kept this up for a while and put himself to the test to see if this gives him lasting happiness. But after a while he also had to say that it is “futility”. The pleasure evaporated and the harsh reality was seen again. Every human joy is spoiled by the awareness that it is not permanent (Proverbs 14:13). You can watch and listen to comedians and laugh uncontrollably at their jests and jokes. It works like a drug. For a moment you forget all the misery around you. But when the show is over, you are back in the middle of reality. Distraction and entertainment have no lasting effect. You are still as empty as before.

Neither “laughter” nor “pleasure” have been able to take away the terrible awareness of the meaninglessness of all his deeds (Ecclesiastes 2:2). Laughter sounds loud, but short. The sound disappears and nothing remains (Ecclesiastes 7:6). When life consists of laughter, it is “madness”. Someone who always laughs, looks more like a fool than a wise man.

Laughter is madness when people laugh at obscene jokes and sickening humor. Laughter is madness when it is linked to the loss of judgment skills and the boundary between good and evil is lost. The laugher draws the hard facts into a sea of frivolity.

When pleasure is a goal in itself, it achieves nothing. It does not free someone from the tormenting feeling of the meaninglessness of all his activities. He says of pleasure “what does it accomplish?”, by which he means that it does not accomplish anything. There is a temporary effect associated with pleasure. When someone is happy, it is pleasant for him (Proverbs 15:13; Proverbs 17:22), but it does not bring about any fundamental change in man and his circumstances.

Pleasure does not provide answers to the questions of life. The answer to the question is clear: all pleasure fails when it comes to meeting the needs of man who lives “under the sun” and has no relationship with God.

There is a joy that goes deeper than temporary pleasure with limited effect, and that also goes far beyond it. This joy lies outside the field of the vision of the Preacher and is connected with the Lord Jesus in glory. He who has a living relationship with Him can rejoice in Him, for He gives His joy to everyone who is connected with Him by faith (Philippians 4:4; John 15:11).

Solomon also tried wine to discover the influence it has on his mind (Ecclesiastes 2:3). With wine we can also think of everything that is good to drink and eat, the ‘good life’. Would the enjoyment of everything that caresses the taste buds give his heart the peace he was looking for? If you have some wine or a nice meal, you can feel physically well. You feel comfortable in your own skin. For that you really do not have to eat and drink so much that you get intoxicated.

Solomon was so wise that he made sure he remained sober. He remained master of his mind and enjoyed the good life as a true life artist, who manages to do everything proportionately. That has extended his enjoyment. He also avoided unpleasant consequences.

He also seized upon folly in order to thereby examine his heart. He has not behaved like a fool, for his wisdom has kept the control in his heart. He has held himself in control. Fools stuff themselves with food and drinks. That means brief enjoyment. By his gluttony the fool shortens the enjoyment of the thing, while he also vomits what he has stuffed himself with. Solomon would not have done this, for he has constantly kept himself in control.

He has done everything to find out “what good there is for the sons of men to do under heaven the few years of their lives”. He wanted to know where to get the highest good that gives the highest happiness to man. That is what he has been looking for and that is what all his efforts have gone for. He wanted to enjoy this throughout his life, during his life in this world. In order to know this happiness he has done all these things.

Isaiah 19:15

Pleasure, Laughter, Wine and Madness

Ungrateful activities, fatigue, sorrow, grief, that is the sad conclusion of the wise in the previous chapter (Ecclesiastes 1:13; 18). Well, he then said, let me only think of the nice things of life, things you can laugh about and that make you feel happy (Ecclesiastes 2:1-3).

Solomon has spoken to himself (Ecclesiastes 2:1). “I said” means that he made a decision. With an encouraging “come now” he has stimulated himself to take action. He has surrendered his heart to “joy”, for that might give him satisfaction. He did not test his joy, but himself by surrendering to hedonism – which is the view that pleasure is the most important thing in life.

To stimulate his joy, he only looked at the good things of life [“enjoy yourself” is literally “consider with goodness”]. He said to himself that he should be positive and not pay attention to all the misery around him. He pushed away his worries, ignores his painful experiences, and has made himself to believe: Look happy and feel happy and smile to life.

Solomon has kept this up for a while and put himself to the test to see if this gives him lasting happiness. But after a while he also had to say that it is “futility”. The pleasure evaporated and the harsh reality was seen again. Every human joy is spoiled by the awareness that it is not permanent (Proverbs 14:13). You can watch and listen to comedians and laugh uncontrollably at their jests and jokes. It works like a drug. For a moment you forget all the misery around you. But when the show is over, you are back in the middle of reality. Distraction and entertainment have no lasting effect. You are still as empty as before.

Neither “laughter” nor “pleasure” have been able to take away the terrible awareness of the meaninglessness of all his deeds (Ecclesiastes 2:2). Laughter sounds loud, but short. The sound disappears and nothing remains (Ecclesiastes 7:6). When life consists of laughter, it is “madness”. Someone who always laughs, looks more like a fool than a wise man.

Laughter is madness when people laugh at obscene jokes and sickening humor. Laughter is madness when it is linked to the loss of judgment skills and the boundary between good and evil is lost. The laugher draws the hard facts into a sea of frivolity.

When pleasure is a goal in itself, it achieves nothing. It does not free someone from the tormenting feeling of the meaninglessness of all his activities. He says of pleasure “what does it accomplish?”, by which he means that it does not accomplish anything. There is a temporary effect associated with pleasure. When someone is happy, it is pleasant for him (Proverbs 15:13; Proverbs 17:22), but it does not bring about any fundamental change in man and his circumstances.

Pleasure does not provide answers to the questions of life. The answer to the question is clear: all pleasure fails when it comes to meeting the needs of man who lives “under the sun” and has no relationship with God.

There is a joy that goes deeper than temporary pleasure with limited effect, and that also goes far beyond it. This joy lies outside the field of the vision of the Preacher and is connected with the Lord Jesus in glory. He who has a living relationship with Him can rejoice in Him, for He gives His joy to everyone who is connected with Him by faith (Philippians 4:4; John 15:11).

Solomon also tried wine to discover the influence it has on his mind (Ecclesiastes 2:3). With wine we can also think of everything that is good to drink and eat, the ‘good life’. Would the enjoyment of everything that caresses the taste buds give his heart the peace he was looking for? If you have some wine or a nice meal, you can feel physically well. You feel comfortable in your own skin. For that you really do not have to eat and drink so much that you get intoxicated.

Solomon was so wise that he made sure he remained sober. He remained master of his mind and enjoyed the good life as a true life artist, who manages to do everything proportionately. That has extended his enjoyment. He also avoided unpleasant consequences.

He also seized upon folly in order to thereby examine his heart. He has not behaved like a fool, for his wisdom has kept the control in his heart. He has held himself in control. Fools stuff themselves with food and drinks. That means brief enjoyment. By his gluttony the fool shortens the enjoyment of the thing, while he also vomits what he has stuffed himself with. Solomon would not have done this, for he has constantly kept himself in control.

He has done everything to find out “what good there is for the sons of men to do under heaven the few years of their lives”. He wanted to know where to get the highest good that gives the highest happiness to man. That is what he has been looking for and that is what all his efforts have gone for. He wanted to enjoy this throughout his life, during his life in this world. In order to know this happiness he has done all these things.

Isaiah 19:16

Pleasure, Laughter, Wine and Madness

Ungrateful activities, fatigue, sorrow, grief, that is the sad conclusion of the wise in the previous chapter (Ecclesiastes 1:13; 18). Well, he then said, let me only think of the nice things of life, things you can laugh about and that make you feel happy (Ecclesiastes 2:1-3).

Solomon has spoken to himself (Ecclesiastes 2:1). “I said” means that he made a decision. With an encouraging “come now” he has stimulated himself to take action. He has surrendered his heart to “joy”, for that might give him satisfaction. He did not test his joy, but himself by surrendering to hedonism – which is the view that pleasure is the most important thing in life.

To stimulate his joy, he only looked at the good things of life [“enjoy yourself” is literally “consider with goodness”]. He said to himself that he should be positive and not pay attention to all the misery around him. He pushed away his worries, ignores his painful experiences, and has made himself to believe: Look happy and feel happy and smile to life.

Solomon has kept this up for a while and put himself to the test to see if this gives him lasting happiness. But after a while he also had to say that it is “futility”. The pleasure evaporated and the harsh reality was seen again. Every human joy is spoiled by the awareness that it is not permanent (Proverbs 14:13). You can watch and listen to comedians and laugh uncontrollably at their jests and jokes. It works like a drug. For a moment you forget all the misery around you. But when the show is over, you are back in the middle of reality. Distraction and entertainment have no lasting effect. You are still as empty as before.

Neither “laughter” nor “pleasure” have been able to take away the terrible awareness of the meaninglessness of all his deeds (Ecclesiastes 2:2). Laughter sounds loud, but short. The sound disappears and nothing remains (Ecclesiastes 7:6). When life consists of laughter, it is “madness”. Someone who always laughs, looks more like a fool than a wise man.

Laughter is madness when people laugh at obscene jokes and sickening humor. Laughter is madness when it is linked to the loss of judgment skills and the boundary between good and evil is lost. The laugher draws the hard facts into a sea of frivolity.

When pleasure is a goal in itself, it achieves nothing. It does not free someone from the tormenting feeling of the meaninglessness of all his activities. He says of pleasure “what does it accomplish?”, by which he means that it does not accomplish anything. There is a temporary effect associated with pleasure. When someone is happy, it is pleasant for him (Proverbs 15:13; Proverbs 17:22), but it does not bring about any fundamental change in man and his circumstances.

Pleasure does not provide answers to the questions of life. The answer to the question is clear: all pleasure fails when it comes to meeting the needs of man who lives “under the sun” and has no relationship with God.

There is a joy that goes deeper than temporary pleasure with limited effect, and that also goes far beyond it. This joy lies outside the field of the vision of the Preacher and is connected with the Lord Jesus in glory. He who has a living relationship with Him can rejoice in Him, for He gives His joy to everyone who is connected with Him by faith (Philippians 4:4; John 15:11).

Solomon also tried wine to discover the influence it has on his mind (Ecclesiastes 2:3). With wine we can also think of everything that is good to drink and eat, the ‘good life’. Would the enjoyment of everything that caresses the taste buds give his heart the peace he was looking for? If you have some wine or a nice meal, you can feel physically well. You feel comfortable in your own skin. For that you really do not have to eat and drink so much that you get intoxicated.

Solomon was so wise that he made sure he remained sober. He remained master of his mind and enjoyed the good life as a true life artist, who manages to do everything proportionately. That has extended his enjoyment. He also avoided unpleasant consequences.

He also seized upon folly in order to thereby examine his heart. He has not behaved like a fool, for his wisdom has kept the control in his heart. He has held himself in control. Fools stuff themselves with food and drinks. That means brief enjoyment. By his gluttony the fool shortens the enjoyment of the thing, while he also vomits what he has stuffed himself with. Solomon would not have done this, for he has constantly kept himself in control.

He has done everything to find out “what good there is for the sons of men to do under heaven the few years of their lives”. He wanted to know where to get the highest good that gives the highest happiness to man. That is what he has been looking for and that is what all his efforts have gone for. He wanted to enjoy this throughout his life, during his life in this world. In order to know this happiness he has done all these things.

Isaiah 19:17

Great Works

Solomon enjoyed pleasure, joy, the good things and wine for his body, but found no lasting satisfaction. Therefore he started a next investigation in his search for the meaning of life. Would the making of great, impressive things perhaps give him the full happiness his heart was so looking for? Would an abundance of earthly goods and what he would accomplish with them give him lasting satisfaction?

No one but him was better able to gather and manage riches and to accomplish great things that the human ambition continuously intends to accomplish (2 Chronicles 9:22-28). Thus he set out to work and surrendered himself to building houses and planting all kinds of gardens with all kinds of fruit trees. He has become a master builder, a landowner and a producer of fruit.

In Ecclesiastes 2:4-10 we see what Solomon was capable of. We see that he combined in himself the qualities of gifted people. He was a great architect, a classy gardener, an employer of a large company with a lot of staff, a landowner, a bank director, a concert owner and an art lover, enjoyer of life. But his conclusion is that it has all been “vanity and striving after wind” (Ecclesiastes 2:11), by which he means that it has not given a true fulfillment to life.

Solomon gives an overview of the “enlargement of his works” he has accomplished for himself – see the recurring “I” and “for myself” – to see if his heart could find undisturbed peace in them (Ecclesiastes 2:4). He has built “houses” for himself (1 Kings 7:1-2; 1 Kings 9:15-19; 2 Chronicles 8:3-6). Great leaders in the history of the world wanted to express their greatness in impressive buildings, among other things. “Vineyards” are described in Song of Songs (Song of Solomon 1:14; Song of Solomon 8:11). He was able to enjoy the wine. He did everything for himself: “I built … for myself”, “I planted … for myself”. In this way he continues in the following verses.

Like houses, also luxurious “gardens” contribute to the glory of kings (Ecclesiastes 2:5). The beautifully landscaped gardens with a choice of the most beautiful flowers were a delight to the eye. The orchards with “all kinds of fruit trees” provided the most delicious fruit, a delight for the tongue and good for your health. He must have imported the fruit trees and immediately enjoyed the fruit of it. Here the memory of paradise comes to mind (Genesis 2:8). Walking in those gardens and orchards and eating the fruits must have been an extraordinarily relaxing experience.

He also provided for the construction of “ponds of water” (Nehemiah 2:14a) so that “a forest of growing trees” could be irrigated (Ecclesiastes 2:6). The growing trees seem to be trees other than the fruit trees of Ecc 2:5. The idea has been raised that these were trees that could be used for building houses and ships and making musical instruments.

He had also surrounded himself with “male and female slaves” who served him to the full maximum and to whom he had entrusted the management of certain things in his house (Ecclesiastes 2:7). The children of these male and female slaves belonged to him automatically. In the long run, he always had an abundance of staff.

The “flocks and herds” he possessed surpassed in largeness those of all who preceded him in Jerusalem. It was an unprecedentedly large livestock. Because of this there was always abundant meat present.

He also “collected … silver and gold” for himself (Ecclesiastes 2:8) which indicates his great wealth (1 Kings 9:14; 28; 1 Kings 10:14; 22; 27; 2 Chronicles 1:15). The “treasures” came from “kings” of neighboring countries and from “provinces” conquered by him. They were eye-catching treasures. For the caress of the ear he let male and female singers to perform ‘live’ for him whenever he wanted. Beautiful music belongs to “the pleasures of men”.

Everything that is pleasing to a human child, in whatever area, he has enjoyed, so he can say that he has had pleasure in abundance. Solomon is a real bon vivant here. He also enjoyed sexual pleasure. His “many concubines” enabled him to do so. He understood the art of it and had the possibilities to do so.

As he became great (Ecclesiastes 1:16), his wealth also increased (Ecclesiastes 2:9; 2 Chronicles 9:22). He mentions once again that he has surpassed all who preceded him in Jerusalem. But he has not let all his wealth drive him mad either. It did not take control over him in such a way that it made him happy and wealth had led him to a sinful use of it. His wisdom had kept the upper hand. This enabled him to enjoy everything intensely, while at the same time recognizing its relative value.

He did not impose any restrictions on his eyes or his heart at all (Ecclesiastes 2:10). He has not kept his eyes form seeing anything they have desired to see. He has never said ‘no’ to his eyes. We must remember that it is not about looking at sinful things. He talks about everything he has made and purchased to get to know the meaning of life. His wisdom stood by him.

He did not withhold his heart “from any pleasure”. He has done everything that his heart has been able to rejoice. This joy he has found in everything he has made, for which he had worked. With a certain satisfaction he expresses what his part was in all his labor: it has given him pleasure in his heart. But is that what he was really looking for? Was this pleasure the meaning of existence?

In Ecclesiastes 2:11 he draws the conclusion. At the end of all his labor he looks back at all these works. He judges all that his hands had made and all that he had made while working. What is his conclusion? It “was all vanity and striving after wind” and “there was no profit under the sun”. It is reminiscent of the Lord Jesus’ question: “For what does it profit a man to gain the whole world, and forfeit his soul?” (Mark 8:36). Solomon’s answer to that question would be: ‘It would profit him nothing, nothing at all.’

After he has done everything he intended, he faces the result. Each and every one of them was an impressive achievement. We can ask ourselves which person is capable of such a thing. But however gifted and impressive his achievements may have been, he has failed to find the answer to the question of the true fulfillment of life. Also in view of eternity it has not brought him anything. Nothing remains of all his thinking and all his labor.

The ‘pleasure in abundance’ has an expiration date. It is only a temporary and immediate pleasure. He has the advantage that everything he has undertaken has succeeded. In that sense he is happy with it. But none of that has lasting value. The only thing it has brought him is that pleasure. If that is all and there is nothing else left, if there is nothing of lasting value, it is miserable. The conclusion of all his efforts is no different from that of all his examination.

The question is always: what is life about? The message is, that we should not mix up the radiance of the glories of the world with true happiness. We may be happy with what we do, but we can never rest in it. Let the earth be the water vessel, not the source.

Only God can look back upon all His works and conclude in truth and with full satisfaction: “And behold, it was very good” (Genesis 1:31).

Isaiah 19:18

Great Works

Solomon enjoyed pleasure, joy, the good things and wine for his body, but found no lasting satisfaction. Therefore he started a next investigation in his search for the meaning of life. Would the making of great, impressive things perhaps give him the full happiness his heart was so looking for? Would an abundance of earthly goods and what he would accomplish with them give him lasting satisfaction?

No one but him was better able to gather and manage riches and to accomplish great things that the human ambition continuously intends to accomplish (2 Chronicles 9:22-28). Thus he set out to work and surrendered himself to building houses and planting all kinds of gardens with all kinds of fruit trees. He has become a master builder, a landowner and a producer of fruit.

In Ecclesiastes 2:4-10 we see what Solomon was capable of. We see that he combined in himself the qualities of gifted people. He was a great architect, a classy gardener, an employer of a large company with a lot of staff, a landowner, a bank director, a concert owner and an art lover, enjoyer of life. But his conclusion is that it has all been “vanity and striving after wind” (Ecclesiastes 2:11), by which he means that it has not given a true fulfillment to life.

Solomon gives an overview of the “enlargement of his works” he has accomplished for himself – see the recurring “I” and “for myself” – to see if his heart could find undisturbed peace in them (Ecclesiastes 2:4). He has built “houses” for himself (1 Kings 7:1-2; 1 Kings 9:15-19; 2 Chronicles 8:3-6). Great leaders in the history of the world wanted to express their greatness in impressive buildings, among other things. “Vineyards” are described in Song of Songs (Song of Solomon 1:14; Song of Solomon 8:11). He was able to enjoy the wine. He did everything for himself: “I built … for myself”, “I planted … for myself”. In this way he continues in the following verses.

Like houses, also luxurious “gardens” contribute to the glory of kings (Ecclesiastes 2:5). The beautifully landscaped gardens with a choice of the most beautiful flowers were a delight to the eye. The orchards with “all kinds of fruit trees” provided the most delicious fruit, a delight for the tongue and good for your health. He must have imported the fruit trees and immediately enjoyed the fruit of it. Here the memory of paradise comes to mind (Genesis 2:8). Walking in those gardens and orchards and eating the fruits must have been an extraordinarily relaxing experience.

He also provided for the construction of “ponds of water” (Nehemiah 2:14a) so that “a forest of growing trees” could be irrigated (Ecclesiastes 2:6). The growing trees seem to be trees other than the fruit trees of Ecc 2:5. The idea has been raised that these were trees that could be used for building houses and ships and making musical instruments.

He had also surrounded himself with “male and female slaves” who served him to the full maximum and to whom he had entrusted the management of certain things in his house (Ecclesiastes 2:7). The children of these male and female slaves belonged to him automatically. In the long run, he always had an abundance of staff.

The “flocks and herds” he possessed surpassed in largeness those of all who preceded him in Jerusalem. It was an unprecedentedly large livestock. Because of this there was always abundant meat present.

He also “collected … silver and gold” for himself (Ecclesiastes 2:8) which indicates his great wealth (1 Kings 9:14; 28; 1 Kings 10:14; 22; 27; 2 Chronicles 1:15). The “treasures” came from “kings” of neighboring countries and from “provinces” conquered by him. They were eye-catching treasures. For the caress of the ear he let male and female singers to perform ‘live’ for him whenever he wanted. Beautiful music belongs to “the pleasures of men”.

Everything that is pleasing to a human child, in whatever area, he has enjoyed, so he can say that he has had pleasure in abundance. Solomon is a real bon vivant here. He also enjoyed sexual pleasure. His “many concubines” enabled him to do so. He understood the art of it and had the possibilities to do so.

As he became great (Ecclesiastes 1:16), his wealth also increased (Ecclesiastes 2:9; 2 Chronicles 9:22). He mentions once again that he has surpassed all who preceded him in Jerusalem. But he has not let all his wealth drive him mad either. It did not take control over him in such a way that it made him happy and wealth had led him to a sinful use of it. His wisdom had kept the upper hand. This enabled him to enjoy everything intensely, while at the same time recognizing its relative value.

He did not impose any restrictions on his eyes or his heart at all (Ecclesiastes 2:10). He has not kept his eyes form seeing anything they have desired to see. He has never said ‘no’ to his eyes. We must remember that it is not about looking at sinful things. He talks about everything he has made and purchased to get to know the meaning of life. His wisdom stood by him.

He did not withhold his heart “from any pleasure”. He has done everything that his heart has been able to rejoice. This joy he has found in everything he has made, for which he had worked. With a certain satisfaction he expresses what his part was in all his labor: it has given him pleasure in his heart. But is that what he was really looking for? Was this pleasure the meaning of existence?

In Ecclesiastes 2:11 he draws the conclusion. At the end of all his labor he looks back at all these works. He judges all that his hands had made and all that he had made while working. What is his conclusion? It “was all vanity and striving after wind” and “there was no profit under the sun”. It is reminiscent of the Lord Jesus’ question: “For what does it profit a man to gain the whole world, and forfeit his soul?” (Mark 8:36). Solomon’s answer to that question would be: ‘It would profit him nothing, nothing at all.’

After he has done everything he intended, he faces the result. Each and every one of them was an impressive achievement. We can ask ourselves which person is capable of such a thing. But however gifted and impressive his achievements may have been, he has failed to find the answer to the question of the true fulfillment of life. Also in view of eternity it has not brought him anything. Nothing remains of all his thinking and all his labor.

The ‘pleasure in abundance’ has an expiration date. It is only a temporary and immediate pleasure. He has the advantage that everything he has undertaken has succeeded. In that sense he is happy with it. But none of that has lasting value. The only thing it has brought him is that pleasure. If that is all and there is nothing else left, if there is nothing of lasting value, it is miserable. The conclusion of all his efforts is no different from that of all his examination.

The question is always: what is life about? The message is, that we should not mix up the radiance of the glories of the world with true happiness. We may be happy with what we do, but we can never rest in it. Let the earth be the water vessel, not the source.

Only God can look back upon all His works and conclude in truth and with full satisfaction: “And behold, it was very good” (Genesis 1:31).

Isaiah 19:19

Great Works

Solomon enjoyed pleasure, joy, the good things and wine for his body, but found no lasting satisfaction. Therefore he started a next investigation in his search for the meaning of life. Would the making of great, impressive things perhaps give him the full happiness his heart was so looking for? Would an abundance of earthly goods and what he would accomplish with them give him lasting satisfaction?

No one but him was better able to gather and manage riches and to accomplish great things that the human ambition continuously intends to accomplish (2 Chronicles 9:22-28). Thus he set out to work and surrendered himself to building houses and planting all kinds of gardens with all kinds of fruit trees. He has become a master builder, a landowner and a producer of fruit.

In Ecclesiastes 2:4-10 we see what Solomon was capable of. We see that he combined in himself the qualities of gifted people. He was a great architect, a classy gardener, an employer of a large company with a lot of staff, a landowner, a bank director, a concert owner and an art lover, enjoyer of life. But his conclusion is that it has all been “vanity and striving after wind” (Ecclesiastes 2:11), by which he means that it has not given a true fulfillment to life.

Solomon gives an overview of the “enlargement of his works” he has accomplished for himself – see the recurring “I” and “for myself” – to see if his heart could find undisturbed peace in them (Ecclesiastes 2:4). He has built “houses” for himself (1 Kings 7:1-2; 1 Kings 9:15-19; 2 Chronicles 8:3-6). Great leaders in the history of the world wanted to express their greatness in impressive buildings, among other things. “Vineyards” are described in Song of Songs (Song of Solomon 1:14; Song of Solomon 8:11). He was able to enjoy the wine. He did everything for himself: “I built … for myself”, “I planted … for myself”. In this way he continues in the following verses.

Like houses, also luxurious “gardens” contribute to the glory of kings (Ecclesiastes 2:5). The beautifully landscaped gardens with a choice of the most beautiful flowers were a delight to the eye. The orchards with “all kinds of fruit trees” provided the most delicious fruit, a delight for the tongue and good for your health. He must have imported the fruit trees and immediately enjoyed the fruit of it. Here the memory of paradise comes to mind (Genesis 2:8). Walking in those gardens and orchards and eating the fruits must have been an extraordinarily relaxing experience.

He also provided for the construction of “ponds of water” (Nehemiah 2:14a) so that “a forest of growing trees” could be irrigated (Ecclesiastes 2:6). The growing trees seem to be trees other than the fruit trees of Ecc 2:5. The idea has been raised that these were trees that could be used for building houses and ships and making musical instruments.

He had also surrounded himself with “male and female slaves” who served him to the full maximum and to whom he had entrusted the management of certain things in his house (Ecclesiastes 2:7). The children of these male and female slaves belonged to him automatically. In the long run, he always had an abundance of staff.

The “flocks and herds” he possessed surpassed in largeness those of all who preceded him in Jerusalem. It was an unprecedentedly large livestock. Because of this there was always abundant meat present.

He also “collected … silver and gold” for himself (Ecclesiastes 2:8) which indicates his great wealth (1 Kings 9:14; 28; 1 Kings 10:14; 22; 27; 2 Chronicles 1:15). The “treasures” came from “kings” of neighboring countries and from “provinces” conquered by him. They were eye-catching treasures. For the caress of the ear he let male and female singers to perform ‘live’ for him whenever he wanted. Beautiful music belongs to “the pleasures of men”.

Everything that is pleasing to a human child, in whatever area, he has enjoyed, so he can say that he has had pleasure in abundance. Solomon is a real bon vivant here. He also enjoyed sexual pleasure. His “many concubines” enabled him to do so. He understood the art of it and had the possibilities to do so.

As he became great (Ecclesiastes 1:16), his wealth also increased (Ecclesiastes 2:9; 2 Chronicles 9:22). He mentions once again that he has surpassed all who preceded him in Jerusalem. But he has not let all his wealth drive him mad either. It did not take control over him in such a way that it made him happy and wealth had led him to a sinful use of it. His wisdom had kept the upper hand. This enabled him to enjoy everything intensely, while at the same time recognizing its relative value.

He did not impose any restrictions on his eyes or his heart at all (Ecclesiastes 2:10). He has not kept his eyes form seeing anything they have desired to see. He has never said ‘no’ to his eyes. We must remember that it is not about looking at sinful things. He talks about everything he has made and purchased to get to know the meaning of life. His wisdom stood by him.

He did not withhold his heart “from any pleasure”. He has done everything that his heart has been able to rejoice. This joy he has found in everything he has made, for which he had worked. With a certain satisfaction he expresses what his part was in all his labor: it has given him pleasure in his heart. But is that what he was really looking for? Was this pleasure the meaning of existence?

In Ecclesiastes 2:11 he draws the conclusion. At the end of all his labor he looks back at all these works. He judges all that his hands had made and all that he had made while working. What is his conclusion? It “was all vanity and striving after wind” and “there was no profit under the sun”. It is reminiscent of the Lord Jesus’ question: “For what does it profit a man to gain the whole world, and forfeit his soul?” (Mark 8:36). Solomon’s answer to that question would be: ‘It would profit him nothing, nothing at all.’

After he has done everything he intended, he faces the result. Each and every one of them was an impressive achievement. We can ask ourselves which person is capable of such a thing. But however gifted and impressive his achievements may have been, he has failed to find the answer to the question of the true fulfillment of life. Also in view of eternity it has not brought him anything. Nothing remains of all his thinking and all his labor.

The ‘pleasure in abundance’ has an expiration date. It is only a temporary and immediate pleasure. He has the advantage that everything he has undertaken has succeeded. In that sense he is happy with it. But none of that has lasting value. The only thing it has brought him is that pleasure. If that is all and there is nothing else left, if there is nothing of lasting value, it is miserable. The conclusion of all his efforts is no different from that of all his examination.

The question is always: what is life about? The message is, that we should not mix up the radiance of the glories of the world with true happiness. We may be happy with what we do, but we can never rest in it. Let the earth be the water vessel, not the source.

Only God can look back upon all His works and conclude in truth and with full satisfaction: “And behold, it was very good” (Genesis 1:31).

Isaiah 19:20

Great Works

Solomon enjoyed pleasure, joy, the good things and wine for his body, but found no lasting satisfaction. Therefore he started a next investigation in his search for the meaning of life. Would the making of great, impressive things perhaps give him the full happiness his heart was so looking for? Would an abundance of earthly goods and what he would accomplish with them give him lasting satisfaction?

No one but him was better able to gather and manage riches and to accomplish great things that the human ambition continuously intends to accomplish (2 Chronicles 9:22-28). Thus he set out to work and surrendered himself to building houses and planting all kinds of gardens with all kinds of fruit trees. He has become a master builder, a landowner and a producer of fruit.

In Ecclesiastes 2:4-10 we see what Solomon was capable of. We see that he combined in himself the qualities of gifted people. He was a great architect, a classy gardener, an employer of a large company with a lot of staff, a landowner, a bank director, a concert owner and an art lover, enjoyer of life. But his conclusion is that it has all been “vanity and striving after wind” (Ecclesiastes 2:11), by which he means that it has not given a true fulfillment to life.

Solomon gives an overview of the “enlargement of his works” he has accomplished for himself – see the recurring “I” and “for myself” – to see if his heart could find undisturbed peace in them (Ecclesiastes 2:4). He has built “houses” for himself (1 Kings 7:1-2; 1 Kings 9:15-19; 2 Chronicles 8:3-6). Great leaders in the history of the world wanted to express their greatness in impressive buildings, among other things. “Vineyards” are described in Song of Songs (Song of Solomon 1:14; Song of Solomon 8:11). He was able to enjoy the wine. He did everything for himself: “I built … for myself”, “I planted … for myself”. In this way he continues in the following verses.

Like houses, also luxurious “gardens” contribute to the glory of kings (Ecclesiastes 2:5). The beautifully landscaped gardens with a choice of the most beautiful flowers were a delight to the eye. The orchards with “all kinds of fruit trees” provided the most delicious fruit, a delight for the tongue and good for your health. He must have imported the fruit trees and immediately enjoyed the fruit of it. Here the memory of paradise comes to mind (Genesis 2:8). Walking in those gardens and orchards and eating the fruits must have been an extraordinarily relaxing experience.

He also provided for the construction of “ponds of water” (Nehemiah 2:14a) so that “a forest of growing trees” could be irrigated (Ecclesiastes 2:6). The growing trees seem to be trees other than the fruit trees of Ecc 2:5. The idea has been raised that these were trees that could be used for building houses and ships and making musical instruments.

He had also surrounded himself with “male and female slaves” who served him to the full maximum and to whom he had entrusted the management of certain things in his house (Ecclesiastes 2:7). The children of these male and female slaves belonged to him automatically. In the long run, he always had an abundance of staff.

The “flocks and herds” he possessed surpassed in largeness those of all who preceded him in Jerusalem. It was an unprecedentedly large livestock. Because of this there was always abundant meat present.

He also “collected … silver and gold” for himself (Ecclesiastes 2:8) which indicates his great wealth (1 Kings 9:14; 28; 1 Kings 10:14; 22; 27; 2 Chronicles 1:15). The “treasures” came from “kings” of neighboring countries and from “provinces” conquered by him. They were eye-catching treasures. For the caress of the ear he let male and female singers to perform ‘live’ for him whenever he wanted. Beautiful music belongs to “the pleasures of men”.

Everything that is pleasing to a human child, in whatever area, he has enjoyed, so he can say that he has had pleasure in abundance. Solomon is a real bon vivant here. He also enjoyed sexual pleasure. His “many concubines” enabled him to do so. He understood the art of it and had the possibilities to do so.

As he became great (Ecclesiastes 1:16), his wealth also increased (Ecclesiastes 2:9; 2 Chronicles 9:22). He mentions once again that he has surpassed all who preceded him in Jerusalem. But he has not let all his wealth drive him mad either. It did not take control over him in such a way that it made him happy and wealth had led him to a sinful use of it. His wisdom had kept the upper hand. This enabled him to enjoy everything intensely, while at the same time recognizing its relative value.

He did not impose any restrictions on his eyes or his heart at all (Ecclesiastes 2:10). He has not kept his eyes form seeing anything they have desired to see. He has never said ‘no’ to his eyes. We must remember that it is not about looking at sinful things. He talks about everything he has made and purchased to get to know the meaning of life. His wisdom stood by him.

He did not withhold his heart “from any pleasure”. He has done everything that his heart has been able to rejoice. This joy he has found in everything he has made, for which he had worked. With a certain satisfaction he expresses what his part was in all his labor: it has given him pleasure in his heart. But is that what he was really looking for? Was this pleasure the meaning of existence?

In Ecclesiastes 2:11 he draws the conclusion. At the end of all his labor he looks back at all these works. He judges all that his hands had made and all that he had made while working. What is his conclusion? It “was all vanity and striving after wind” and “there was no profit under the sun”. It is reminiscent of the Lord Jesus’ question: “For what does it profit a man to gain the whole world, and forfeit his soul?” (Mark 8:36). Solomon’s answer to that question would be: ‘It would profit him nothing, nothing at all.’

After he has done everything he intended, he faces the result. Each and every one of them was an impressive achievement. We can ask ourselves which person is capable of such a thing. But however gifted and impressive his achievements may have been, he has failed to find the answer to the question of the true fulfillment of life. Also in view of eternity it has not brought him anything. Nothing remains of all his thinking and all his labor.

The ‘pleasure in abundance’ has an expiration date. It is only a temporary and immediate pleasure. He has the advantage that everything he has undertaken has succeeded. In that sense he is happy with it. But none of that has lasting value. The only thing it has brought him is that pleasure. If that is all and there is nothing else left, if there is nothing of lasting value, it is miserable. The conclusion of all his efforts is no different from that of all his examination.

The question is always: what is life about? The message is, that we should not mix up the radiance of the glories of the world with true happiness. We may be happy with what we do, but we can never rest in it. Let the earth be the water vessel, not the source.

Only God can look back upon all His works and conclude in truth and with full satisfaction: “And behold, it was very good” (Genesis 1:31).

Isaiah 19:21

Great Works

Solomon enjoyed pleasure, joy, the good things and wine for his body, but found no lasting satisfaction. Therefore he started a next investigation in his search for the meaning of life. Would the making of great, impressive things perhaps give him the full happiness his heart was so looking for? Would an abundance of earthly goods and what he would accomplish with them give him lasting satisfaction?

No one but him was better able to gather and manage riches and to accomplish great things that the human ambition continuously intends to accomplish (2 Chronicles 9:22-28). Thus he set out to work and surrendered himself to building houses and planting all kinds of gardens with all kinds of fruit trees. He has become a master builder, a landowner and a producer of fruit.

In Ecclesiastes 2:4-10 we see what Solomon was capable of. We see that he combined in himself the qualities of gifted people. He was a great architect, a classy gardener, an employer of a large company with a lot of staff, a landowner, a bank director, a concert owner and an art lover, enjoyer of life. But his conclusion is that it has all been “vanity and striving after wind” (Ecclesiastes 2:11), by which he means that it has not given a true fulfillment to life.

Solomon gives an overview of the “enlargement of his works” he has accomplished for himself – see the recurring “I” and “for myself” – to see if his heart could find undisturbed peace in them (Ecclesiastes 2:4). He has built “houses” for himself (1 Kings 7:1-2; 1 Kings 9:15-19; 2 Chronicles 8:3-6). Great leaders in the history of the world wanted to express their greatness in impressive buildings, among other things. “Vineyards” are described in Song of Songs (Song of Solomon 1:14; Song of Solomon 8:11). He was able to enjoy the wine. He did everything for himself: “I built … for myself”, “I planted … for myself”. In this way he continues in the following verses.

Like houses, also luxurious “gardens” contribute to the glory of kings (Ecclesiastes 2:5). The beautifully landscaped gardens with a choice of the most beautiful flowers were a delight to the eye. The orchards with “all kinds of fruit trees” provided the most delicious fruit, a delight for the tongue and good for your health. He must have imported the fruit trees and immediately enjoyed the fruit of it. Here the memory of paradise comes to mind (Genesis 2:8). Walking in those gardens and orchards and eating the fruits must have been an extraordinarily relaxing experience.

He also provided for the construction of “ponds of water” (Nehemiah 2:14a) so that “a forest of growing trees” could be irrigated (Ecclesiastes 2:6). The growing trees seem to be trees other than the fruit trees of Ecc 2:5. The idea has been raised that these were trees that could be used for building houses and ships and making musical instruments.

He had also surrounded himself with “male and female slaves” who served him to the full maximum and to whom he had entrusted the management of certain things in his house (Ecclesiastes 2:7). The children of these male and female slaves belonged to him automatically. In the long run, he always had an abundance of staff.

The “flocks and herds” he possessed surpassed in largeness those of all who preceded him in Jerusalem. It was an unprecedentedly large livestock. Because of this there was always abundant meat present.

He also “collected … silver and gold” for himself (Ecclesiastes 2:8) which indicates his great wealth (1 Kings 9:14; 28; 1 Kings 10:14; 22; 27; 2 Chronicles 1:15). The “treasures” came from “kings” of neighboring countries and from “provinces” conquered by him. They were eye-catching treasures. For the caress of the ear he let male and female singers to perform ‘live’ for him whenever he wanted. Beautiful music belongs to “the pleasures of men”.

Everything that is pleasing to a human child, in whatever area, he has enjoyed, so he can say that he has had pleasure in abundance. Solomon is a real bon vivant here. He also enjoyed sexual pleasure. His “many concubines” enabled him to do so. He understood the art of it and had the possibilities to do so.

As he became great (Ecclesiastes 1:16), his wealth also increased (Ecclesiastes 2:9; 2 Chronicles 9:22). He mentions once again that he has surpassed all who preceded him in Jerusalem. But he has not let all his wealth drive him mad either. It did not take control over him in such a way that it made him happy and wealth had led him to a sinful use of it. His wisdom had kept the upper hand. This enabled him to enjoy everything intensely, while at the same time recognizing its relative value.

He did not impose any restrictions on his eyes or his heart at all (Ecclesiastes 2:10). He has not kept his eyes form seeing anything they have desired to see. He has never said ‘no’ to his eyes. We must remember that it is not about looking at sinful things. He talks about everything he has made and purchased to get to know the meaning of life. His wisdom stood by him.

He did not withhold his heart “from any pleasure”. He has done everything that his heart has been able to rejoice. This joy he has found in everything he has made, for which he had worked. With a certain satisfaction he expresses what his part was in all his labor: it has given him pleasure in his heart. But is that what he was really looking for? Was this pleasure the meaning of existence?

In Ecclesiastes 2:11 he draws the conclusion. At the end of all his labor he looks back at all these works. He judges all that his hands had made and all that he had made while working. What is his conclusion? It “was all vanity and striving after wind” and “there was no profit under the sun”. It is reminiscent of the Lord Jesus’ question: “For what does it profit a man to gain the whole world, and forfeit his soul?” (Mark 8:36). Solomon’s answer to that question would be: ‘It would profit him nothing, nothing at all.’

After he has done everything he intended, he faces the result. Each and every one of them was an impressive achievement. We can ask ourselves which person is capable of such a thing. But however gifted and impressive his achievements may have been, he has failed to find the answer to the question of the true fulfillment of life. Also in view of eternity it has not brought him anything. Nothing remains of all his thinking and all his labor.

The ‘pleasure in abundance’ has an expiration date. It is only a temporary and immediate pleasure. He has the advantage that everything he has undertaken has succeeded. In that sense he is happy with it. But none of that has lasting value. The only thing it has brought him is that pleasure. If that is all and there is nothing else left, if there is nothing of lasting value, it is miserable. The conclusion of all his efforts is no different from that of all his examination.

The question is always: what is life about? The message is, that we should not mix up the radiance of the glories of the world with true happiness. We may be happy with what we do, but we can never rest in it. Let the earth be the water vessel, not the source.

Only God can look back upon all His works and conclude in truth and with full satisfaction: “And behold, it was very good” (Genesis 1:31).

Isaiah 19:22

Great Works

Solomon enjoyed pleasure, joy, the good things and wine for his body, but found no lasting satisfaction. Therefore he started a next investigation in his search for the meaning of life. Would the making of great, impressive things perhaps give him the full happiness his heart was so looking for? Would an abundance of earthly goods and what he would accomplish with them give him lasting satisfaction?

No one but him was better able to gather and manage riches and to accomplish great things that the human ambition continuously intends to accomplish (2 Chronicles 9:22-28). Thus he set out to work and surrendered himself to building houses and planting all kinds of gardens with all kinds of fruit trees. He has become a master builder, a landowner and a producer of fruit.

In Ecclesiastes 2:4-10 we see what Solomon was capable of. We see that he combined in himself the qualities of gifted people. He was a great architect, a classy gardener, an employer of a large company with a lot of staff, a landowner, a bank director, a concert owner and an art lover, enjoyer of life. But his conclusion is that it has all been “vanity and striving after wind” (Ecclesiastes 2:11), by which he means that it has not given a true fulfillment to life.

Solomon gives an overview of the “enlargement of his works” he has accomplished for himself – see the recurring “I” and “for myself” – to see if his heart could find undisturbed peace in them (Ecclesiastes 2:4). He has built “houses” for himself (1 Kings 7:1-2; 1 Kings 9:15-19; 2 Chronicles 8:3-6). Great leaders in the history of the world wanted to express their greatness in impressive buildings, among other things. “Vineyards” are described in Song of Songs (Song of Solomon 1:14; Song of Solomon 8:11). He was able to enjoy the wine. He did everything for himself: “I built … for myself”, “I planted … for myself”. In this way he continues in the following verses.

Like houses, also luxurious “gardens” contribute to the glory of kings (Ecclesiastes 2:5). The beautifully landscaped gardens with a choice of the most beautiful flowers were a delight to the eye. The orchards with “all kinds of fruit trees” provided the most delicious fruit, a delight for the tongue and good for your health. He must have imported the fruit trees and immediately enjoyed the fruit of it. Here the memory of paradise comes to mind (Genesis 2:8). Walking in those gardens and orchards and eating the fruits must have been an extraordinarily relaxing experience.

He also provided for the construction of “ponds of water” (Nehemiah 2:14a) so that “a forest of growing trees” could be irrigated (Ecclesiastes 2:6). The growing trees seem to be trees other than the fruit trees of Ecc 2:5. The idea has been raised that these were trees that could be used for building houses and ships and making musical instruments.

He had also surrounded himself with “male and female slaves” who served him to the full maximum and to whom he had entrusted the management of certain things in his house (Ecclesiastes 2:7). The children of these male and female slaves belonged to him automatically. In the long run, he always had an abundance of staff.

The “flocks and herds” he possessed surpassed in largeness those of all who preceded him in Jerusalem. It was an unprecedentedly large livestock. Because of this there was always abundant meat present.

He also “collected … silver and gold” for himself (Ecclesiastes 2:8) which indicates his great wealth (1 Kings 9:14; 28; 1 Kings 10:14; 22; 27; 2 Chronicles 1:15). The “treasures” came from “kings” of neighboring countries and from “provinces” conquered by him. They were eye-catching treasures. For the caress of the ear he let male and female singers to perform ‘live’ for him whenever he wanted. Beautiful music belongs to “the pleasures of men”.

Everything that is pleasing to a human child, in whatever area, he has enjoyed, so he can say that he has had pleasure in abundance. Solomon is a real bon vivant here. He also enjoyed sexual pleasure. His “many concubines” enabled him to do so. He understood the art of it and had the possibilities to do so.

As he became great (Ecclesiastes 1:16), his wealth also increased (Ecclesiastes 2:9; 2 Chronicles 9:22). He mentions once again that he has surpassed all who preceded him in Jerusalem. But he has not let all his wealth drive him mad either. It did not take control over him in such a way that it made him happy and wealth had led him to a sinful use of it. His wisdom had kept the upper hand. This enabled him to enjoy everything intensely, while at the same time recognizing its relative value.

He did not impose any restrictions on his eyes or his heart at all (Ecclesiastes 2:10). He has not kept his eyes form seeing anything they have desired to see. He has never said ‘no’ to his eyes. We must remember that it is not about looking at sinful things. He talks about everything he has made and purchased to get to know the meaning of life. His wisdom stood by him.

He did not withhold his heart “from any pleasure”. He has done everything that his heart has been able to rejoice. This joy he has found in everything he has made, for which he had worked. With a certain satisfaction he expresses what his part was in all his labor: it has given him pleasure in his heart. But is that what he was really looking for? Was this pleasure the meaning of existence?

In Ecclesiastes 2:11 he draws the conclusion. At the end of all his labor he looks back at all these works. He judges all that his hands had made and all that he had made while working. What is his conclusion? It “was all vanity and striving after wind” and “there was no profit under the sun”. It is reminiscent of the Lord Jesus’ question: “For what does it profit a man to gain the whole world, and forfeit his soul?” (Mark 8:36). Solomon’s answer to that question would be: ‘It would profit him nothing, nothing at all.’

After he has done everything he intended, he faces the result. Each and every one of them was an impressive achievement. We can ask ourselves which person is capable of such a thing. But however gifted and impressive his achievements may have been, he has failed to find the answer to the question of the true fulfillment of life. Also in view of eternity it has not brought him anything. Nothing remains of all his thinking and all his labor.

The ‘pleasure in abundance’ has an expiration date. It is only a temporary and immediate pleasure. He has the advantage that everything he has undertaken has succeeded. In that sense he is happy with it. But none of that has lasting value. The only thing it has brought him is that pleasure. If that is all and there is nothing else left, if there is nothing of lasting value, it is miserable. The conclusion of all his efforts is no different from that of all his examination.

The question is always: what is life about? The message is, that we should not mix up the radiance of the glories of the world with true happiness. We may be happy with what we do, but we can never rest in it. Let the earth be the water vessel, not the source.

Only God can look back upon all His works and conclude in truth and with full satisfaction: “And behold, it was very good” (Genesis 1:31).

Isaiah 19:23

Great Works

Solomon enjoyed pleasure, joy, the good things and wine for his body, but found no lasting satisfaction. Therefore he started a next investigation in his search for the meaning of life. Would the making of great, impressive things perhaps give him the full happiness his heart was so looking for? Would an abundance of earthly goods and what he would accomplish with them give him lasting satisfaction?

No one but him was better able to gather and manage riches and to accomplish great things that the human ambition continuously intends to accomplish (2 Chronicles 9:22-28). Thus he set out to work and surrendered himself to building houses and planting all kinds of gardens with all kinds of fruit trees. He has become a master builder, a landowner and a producer of fruit.

In Ecclesiastes 2:4-10 we see what Solomon was capable of. We see that he combined in himself the qualities of gifted people. He was a great architect, a classy gardener, an employer of a large company with a lot of staff, a landowner, a bank director, a concert owner and an art lover, enjoyer of life. But his conclusion is that it has all been “vanity and striving after wind” (Ecclesiastes 2:11), by which he means that it has not given a true fulfillment to life.

Solomon gives an overview of the “enlargement of his works” he has accomplished for himself – see the recurring “I” and “for myself” – to see if his heart could find undisturbed peace in them (Ecclesiastes 2:4). He has built “houses” for himself (1 Kings 7:1-2; 1 Kings 9:15-19; 2 Chronicles 8:3-6). Great leaders in the history of the world wanted to express their greatness in impressive buildings, among other things. “Vineyards” are described in Song of Songs (Song of Solomon 1:14; Song of Solomon 8:11). He was able to enjoy the wine. He did everything for himself: “I built … for myself”, “I planted … for myself”. In this way he continues in the following verses.

Like houses, also luxurious “gardens” contribute to the glory of kings (Ecclesiastes 2:5). The beautifully landscaped gardens with a choice of the most beautiful flowers were a delight to the eye. The orchards with “all kinds of fruit trees” provided the most delicious fruit, a delight for the tongue and good for your health. He must have imported the fruit trees and immediately enjoyed the fruit of it. Here the memory of paradise comes to mind (Genesis 2:8). Walking in those gardens and orchards and eating the fruits must have been an extraordinarily relaxing experience.

He also provided for the construction of “ponds of water” (Nehemiah 2:14a) so that “a forest of growing trees” could be irrigated (Ecclesiastes 2:6). The growing trees seem to be trees other than the fruit trees of Ecc 2:5. The idea has been raised that these were trees that could be used for building houses and ships and making musical instruments.

He had also surrounded himself with “male and female slaves” who served him to the full maximum and to whom he had entrusted the management of certain things in his house (Ecclesiastes 2:7). The children of these male and female slaves belonged to him automatically. In the long run, he always had an abundance of staff.

The “flocks and herds” he possessed surpassed in largeness those of all who preceded him in Jerusalem. It was an unprecedentedly large livestock. Because of this there was always abundant meat present.

He also “collected … silver and gold” for himself (Ecclesiastes 2:8) which indicates his great wealth (1 Kings 9:14; 28; 1 Kings 10:14; 22; 27; 2 Chronicles 1:15). The “treasures” came from “kings” of neighboring countries and from “provinces” conquered by him. They were eye-catching treasures. For the caress of the ear he let male and female singers to perform ‘live’ for him whenever he wanted. Beautiful music belongs to “the pleasures of men”.

Everything that is pleasing to a human child, in whatever area, he has enjoyed, so he can say that he has had pleasure in abundance. Solomon is a real bon vivant here. He also enjoyed sexual pleasure. His “many concubines” enabled him to do so. He understood the art of it and had the possibilities to do so.

As he became great (Ecclesiastes 1:16), his wealth also increased (Ecclesiastes 2:9; 2 Chronicles 9:22). He mentions once again that he has surpassed all who preceded him in Jerusalem. But he has not let all his wealth drive him mad either. It did not take control over him in such a way that it made him happy and wealth had led him to a sinful use of it. His wisdom had kept the upper hand. This enabled him to enjoy everything intensely, while at the same time recognizing its relative value.

He did not impose any restrictions on his eyes or his heart at all (Ecclesiastes 2:10). He has not kept his eyes form seeing anything they have desired to see. He has never said ‘no’ to his eyes. We must remember that it is not about looking at sinful things. He talks about everything he has made and purchased to get to know the meaning of life. His wisdom stood by him.

He did not withhold his heart “from any pleasure”. He has done everything that his heart has been able to rejoice. This joy he has found in everything he has made, for which he had worked. With a certain satisfaction he expresses what his part was in all his labor: it has given him pleasure in his heart. But is that what he was really looking for? Was this pleasure the meaning of existence?

In Ecclesiastes 2:11 he draws the conclusion. At the end of all his labor he looks back at all these works. He judges all that his hands had made and all that he had made while working. What is his conclusion? It “was all vanity and striving after wind” and “there was no profit under the sun”. It is reminiscent of the Lord Jesus’ question: “For what does it profit a man to gain the whole world, and forfeit his soul?” (Mark 8:36). Solomon’s answer to that question would be: ‘It would profit him nothing, nothing at all.’

After he has done everything he intended, he faces the result. Each and every one of them was an impressive achievement. We can ask ourselves which person is capable of such a thing. But however gifted and impressive his achievements may have been, he has failed to find the answer to the question of the true fulfillment of life. Also in view of eternity it has not brought him anything. Nothing remains of all his thinking and all his labor.

The ‘pleasure in abundance’ has an expiration date. It is only a temporary and immediate pleasure. He has the advantage that everything he has undertaken has succeeded. In that sense he is happy with it. But none of that has lasting value. The only thing it has brought him is that pleasure. If that is all and there is nothing else left, if there is nothing of lasting value, it is miserable. The conclusion of all his efforts is no different from that of all his examination.

The question is always: what is life about? The message is, that we should not mix up the radiance of the glories of the world with true happiness. We may be happy with what we do, but we can never rest in it. Let the earth be the water vessel, not the source.

Only God can look back upon all His works and conclude in truth and with full satisfaction: “And behold, it was very good” (Genesis 1:31).

Isaiah 19:24

Great Works

Solomon enjoyed pleasure, joy, the good things and wine for his body, but found no lasting satisfaction. Therefore he started a next investigation in his search for the meaning of life. Would the making of great, impressive things perhaps give him the full happiness his heart was so looking for? Would an abundance of earthly goods and what he would accomplish with them give him lasting satisfaction?

No one but him was better able to gather and manage riches and to accomplish great things that the human ambition continuously intends to accomplish (2 Chronicles 9:22-28). Thus he set out to work and surrendered himself to building houses and planting all kinds of gardens with all kinds of fruit trees. He has become a master builder, a landowner and a producer of fruit.

In Ecclesiastes 2:4-10 we see what Solomon was capable of. We see that he combined in himself the qualities of gifted people. He was a great architect, a classy gardener, an employer of a large company with a lot of staff, a landowner, a bank director, a concert owner and an art lover, enjoyer of life. But his conclusion is that it has all been “vanity and striving after wind” (Ecclesiastes 2:11), by which he means that it has not given a true fulfillment to life.

Solomon gives an overview of the “enlargement of his works” he has accomplished for himself – see the recurring “I” and “for myself” – to see if his heart could find undisturbed peace in them (Ecclesiastes 2:4). He has built “houses” for himself (1 Kings 7:1-2; 1 Kings 9:15-19; 2 Chronicles 8:3-6). Great leaders in the history of the world wanted to express their greatness in impressive buildings, among other things. “Vineyards” are described in Song of Songs (Song of Solomon 1:14; Song of Solomon 8:11). He was able to enjoy the wine. He did everything for himself: “I built … for myself”, “I planted … for myself”. In this way he continues in the following verses.

Like houses, also luxurious “gardens” contribute to the glory of kings (Ecclesiastes 2:5). The beautifully landscaped gardens with a choice of the most beautiful flowers were a delight to the eye. The orchards with “all kinds of fruit trees” provided the most delicious fruit, a delight for the tongue and good for your health. He must have imported the fruit trees and immediately enjoyed the fruit of it. Here the memory of paradise comes to mind (Genesis 2:8). Walking in those gardens and orchards and eating the fruits must have been an extraordinarily relaxing experience.

He also provided for the construction of “ponds of water” (Nehemiah 2:14a) so that “a forest of growing trees” could be irrigated (Ecclesiastes 2:6). The growing trees seem to be trees other than the fruit trees of Ecc 2:5. The idea has been raised that these were trees that could be used for building houses and ships and making musical instruments.

He had also surrounded himself with “male and female slaves” who served him to the full maximum and to whom he had entrusted the management of certain things in his house (Ecclesiastes 2:7). The children of these male and female slaves belonged to him automatically. In the long run, he always had an abundance of staff.

The “flocks and herds” he possessed surpassed in largeness those of all who preceded him in Jerusalem. It was an unprecedentedly large livestock. Because of this there was always abundant meat present.

He also “collected … silver and gold” for himself (Ecclesiastes 2:8) which indicates his great wealth (1 Kings 9:14; 28; 1 Kings 10:14; 22; 27; 2 Chronicles 1:15). The “treasures” came from “kings” of neighboring countries and from “provinces” conquered by him. They were eye-catching treasures. For the caress of the ear he let male and female singers to perform ‘live’ for him whenever he wanted. Beautiful music belongs to “the pleasures of men”.

Everything that is pleasing to a human child, in whatever area, he has enjoyed, so he can say that he has had pleasure in abundance. Solomon is a real bon vivant here. He also enjoyed sexual pleasure. His “many concubines” enabled him to do so. He understood the art of it and had the possibilities to do so.

As he became great (Ecclesiastes 1:16), his wealth also increased (Ecclesiastes 2:9; 2 Chronicles 9:22). He mentions once again that he has surpassed all who preceded him in Jerusalem. But he has not let all his wealth drive him mad either. It did not take control over him in such a way that it made him happy and wealth had led him to a sinful use of it. His wisdom had kept the upper hand. This enabled him to enjoy everything intensely, while at the same time recognizing its relative value.

He did not impose any restrictions on his eyes or his heart at all (Ecclesiastes 2:10). He has not kept his eyes form seeing anything they have desired to see. He has never said ‘no’ to his eyes. We must remember that it is not about looking at sinful things. He talks about everything he has made and purchased to get to know the meaning of life. His wisdom stood by him.

He did not withhold his heart “from any pleasure”. He has done everything that his heart has been able to rejoice. This joy he has found in everything he has made, for which he had worked. With a certain satisfaction he expresses what his part was in all his labor: it has given him pleasure in his heart. But is that what he was really looking for? Was this pleasure the meaning of existence?

In Ecclesiastes 2:11 he draws the conclusion. At the end of all his labor he looks back at all these works. He judges all that his hands had made and all that he had made while working. What is his conclusion? It “was all vanity and striving after wind” and “there was no profit under the sun”. It is reminiscent of the Lord Jesus’ question: “For what does it profit a man to gain the whole world, and forfeit his soul?” (Mark 8:36). Solomon’s answer to that question would be: ‘It would profit him nothing, nothing at all.’

After he has done everything he intended, he faces the result. Each and every one of them was an impressive achievement. We can ask ourselves which person is capable of such a thing. But however gifted and impressive his achievements may have been, he has failed to find the answer to the question of the true fulfillment of life. Also in view of eternity it has not brought him anything. Nothing remains of all his thinking and all his labor.

The ‘pleasure in abundance’ has an expiration date. It is only a temporary and immediate pleasure. He has the advantage that everything he has undertaken has succeeded. In that sense he is happy with it. But none of that has lasting value. The only thing it has brought him is that pleasure. If that is all and there is nothing else left, if there is nothing of lasting value, it is miserable. The conclusion of all his efforts is no different from that of all his examination.

The question is always: what is life about? The message is, that we should not mix up the radiance of the glories of the world with true happiness. We may be happy with what we do, but we can never rest in it. Let the earth be the water vessel, not the source.

Only God can look back upon all His works and conclude in truth and with full satisfaction: “And behold, it was very good” (Genesis 1:31).

Isaiah 19:25

Wisdom Excels Folly, but Is Also Vanity

The Preacher then turns his attention again “to consider wisdom” (cf. Ecclesiastes 1:16-18), but now to compare it with “madness and folly”, the counterparts of wisdom (Ecclesiastes 2:12). The reason for this comparison is the question that came to him as to what kind of man his successor would be. He has worked his way out to answer the question about the meaning of life. For this he created ‘great things’ for himself (Ecclesiastes 2:4). He can point to all these achievements. From this his successor can learn that the meaning of life is not in beautiful buildings and great wealth. When he takes this lesson to heart he shows that he has wisdom.

The big question, however, is how his successor will proceed. He will be confronted with the same question about the meaning of life. Will he then examine everything again and proceed in the same way as he, the Preacher, did? That will not be true, will it? Perhaps his successor will not find the question interesting at all, with which he was so busy. It may even be so bad that ‘the man after him’ in madness and folly destroys everything the Preacher has built.

The question of what his successor will do with what he has done, does not make him uncertain about the value of wisdom in relation to folly. His successor may be a fool who wants to re-invent the wheel because he does not want to learn anything from the Preacher’s wisdom, but it does not change the wisdom he himself has gained.

Wisdom always excels folly. That wisdom has excellence over foolishness is a fact that every wise man will notice and confirm. In the same way, light excels darkness. Wisdom is preferable to folly because wisdom gives a certain amount of light in life on earth, while folly hides a person in darkness, so that he does not know where he is or where he is going.

Some benefits of wisdom are mentioned later in this book, such as: wisdom gives success (Ecclesiastes 10:10), protects (Ecclesiastes 7:12), gives power (Ecclesiastes 7:19) and illumination (Ecclesiastes 8:1) and is better than strength (Ecclesiastes 9:16). One is really a fool if he ignores that, or even despises it, and prefers to walk in darkness.

Wisdom has light (Ecclesiastes 2:13) and sight (Ecclesiastes 2:14). Every person has eyes in his head, but the wise man uses them. Because of this the wise man knows where he is walking and he sees where he is going. The fool “walks in darkness”, he is darkness and loves darkness (Ephesians 5:8; John 3:19). This distinction is useful for life on earth.

Yet this distinction has only a limited meaning. The advantage of the wise man is in the end not great, for he suffers the same fate as the fool. For example, the wise man may as well become ill, have an accident or suffer a loss as the fool. The “fate” is neutral, it has the general meaning of ‘something that happens’. It is an unplanned and unexpected event. This applies especially to death. It ‘befalls’ all people that they die.

The inevitability of death makes wisdom seem meaningless, for death is the great “equalizer” (cf. Psalms 49:10). In Ecclesiastes, death is not the transition to the hereafter, but its separation from the present and all the fruits it has sought to reap from its labor.

When the Preacher realizes that the same fate as the fool befalls him, the question arises to him why he has been so extremely wise (Ecclesiastes 2:15). Why has he made so much effort, why was he so diligently seeking to become wise? After all, it does not matter in the end. It helps you a bit in your life, but worldly wisdom does not prevent you from encountering the same fate that strikes the fool who has lived without sacrificing himself for anything or even taking notice of anything. Then he can only conclude one thing and that is that natural wisdom in earthly life is “vanity”, empty, without any lasting result, too.

In Ecclesiastes 2:16 the Preacher motivates his remark of Ecc 2:15. It is clear that the remembrance of a wise man like that of a fool fades away over time. They do not remain in remembrance forever. Matters that are talked about a lot in one generation are no longer mentioned in the next. They are simply forgotten, it is as if they have never been there. New persons and new things call for attention and suppress the remembrance of the old persons and things. Thus the wise man and the fool disappear from remembrance.

From the point of view of faith, there is a remembrance (Proverbs 10:7; Psalms 112:6; 1 Corinthians 11:24-25). For the faith, there is also a difference in the death of the wise and the fool (cf. Genesis 18:23).

Considering all things, he can only hate life and all the work which has been done under the sun because he has not found in it the satisfaction he has expected to find in it. Therefore it seemed to him an evil work. He soon began to get tired of his beautiful houses and courts and waterworks. He has had enough of it. After a while he looks at it like children look at a toy they wanted, but after playing with it for a while they get tired of it and throw it away. The first pleasure is soon gone and then they want something else.

It is a good thing to get to this point. We must first hate life before we find it (John 12:25). Life on this side of death is not a beautiful life, it is not something to love at the expense of eternity (1 Corinthians 15:19; Revelation 12:11). We must take hold of the true life (1 Timothy 6:12). Life only acquires meaning when the Lord Jesus appears in it. He gives life in abundance (John 10:10).