Song 3:1

Song 3:1-4: Having dreamed her “Beloved” has been with her (Song 2:8-17), the maiden wakes to find that he is gone. Then, while seeking him, she is mocked (and beaten?: cp Song 5:7) by the “watchmen” (Song 3:3). She suffers much because of her love, while the object of that love is absent. (This theme repeats itself in Song 5:2-8.)

Or — instead of in a dream — has he actually been with her? This is a possible interpretation, and whether we choose such will depend on how we read the whole section, and where we place it chronologically. However, the “dream” approach here seems more likely when we see that she is searching for him “night after night”: this looks like a continually recurring dream.

Another possibility is that her “Beloved” was not with her, yet she was waiting for him to come, and when he had not come, she retired for the night — still hoping that he would arrive soon.

Throughout this section she refers to her beloved as “the one my heart (literally, ‘nephesh’ or soul) loves”. This expresses an especially emphatic intensity — ‘the one whom I love with all my being’ — ‘with all my emotions and passions’! “Love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength” (Mar 12:30; citing Deu 6:4,5).

ALL NIGHT LONG: Heb “nights” (plural), signifying “all night long” or more probably “night after night” (NEB). Night is the time of seeking, separation, weeping, and distress; the coming of the morning is a renewal of life and hope and joy: cp, generally, Psa 30:5; 42:1-3 (the deer seeking for water); Psa 90:5; 130:6; Joh 9:4; 13:30; 16:20.

In a historical sense, Israel experienced a long “night” of darkness and silence, when “the sun set for the prophets, and the day went dark for them” (Mic 3:6). ” ‘In that day,’ declares the Sovereign LORD, ‘I will make the sun go down at noon and darken the earth in broad daylight. I will turn your religious feasts into mourning and all your singing into weeping. I will make all of you wear sackcloth and shave your heads. I will make that time like mourning for an only son and the end of it like a bitter day. The days are coming,’ declares the Sovereign LORD, ‘when I will send a famine through the land — not a famine of food or a thirst for water, but a famine of hearing the words of the LORD. Men will stagger from sea to sea and wander from north to east, SEARCHING FOR THE WORD OF THE LORD, BUT THEY WILL NOT FIND IT’ ” (Amo 8:9-12).

In a symbolic sense, night relates to the time when Jesus Christ is absent from the earth (Joh 9:4,5). The “hours” of waiting during the “night” seem interminable to those who are waiting for the “dawn” of his appearing (2Ti 4:8). And so they watch expectantly and eagerly for the rising of the “Sun of righteousness”, with healing in his beams (Mal 4:2).

ON MY BED: Heb “mishkab”: The common term for marriage bed (BDB), in distinction from the common term for “couch” in Song 1:16. Several uses of the term “mishkab” have plain sexual connotations, denoting the place of sexual intercourse (Gen 49:4; Lev 18:22; 20:13; Num 31:17,35; Jdg 21:11,12; Pro 7:17; Isa 57:7-8). The noun is used in the expression “love-bed”, with obvious sexual connotations, in Eze 23:17. Whether this is the point here — and how explicitly this is to be read — depends, once again, on our view of the whole context.

More generally, the believer seeks her Lord on her bed at night, through trials and sorrows and tears (Psa 4:4; 6:6; 63:6-8; 77:2-4; 130:1,2; Isa 26:9).

I LOOKED FOR HIM BUT DID NOT FIND HIM: The verb “to seek” denotes the attempt, literally and physically, to find someone (1Sa 13:14; 16:16; 28:7; 1Ki 1:2-3; Isa 40:20; Eze 22:30; Est 2:2; Job 10:6; Pro 18:1). However, since this “search” seems to take place upon her bed, it probably describes a dream (as in v 2) — or possibly an eager longing for him to appear to her.

To seek for the LORD (or the Lord), but not to find Him (or him) is echoed by: (a) Samson, who in his straitened circumstances “did not know” — but soon discovered — “that the LORD had left him” (Jdg 16:20); (b) Job, who looked for answers to his sufferings, but found them not (Job 23:8,9); (c) Peter, who in his fear lost sight of his Lord and began to sink into the sea (Mat 14:30); and (d) Peter again, who lost sight of his Lord while in the palace and thus denied him three times (Mat 26:69-75).

Yet sometimes God’s loving purposes may be served by an absence from Him or His Son — when all we want is the presence instead: “As nights and shadows are good for flowers, and moonlight and dews are better than a continual sun; so is Christ’s absence of special use, and it hath some nourishing virtue in it, and giveth sap to humility, and putteth an edge on hunger, and furnisheth a fair field to faith to put forth itself” (Rutherford).

Song 3:2

The NEB, as an explanatory note, adds “I said…” at the beginning of the verse.

Cp Joh 20: Mary Magdalene seeks for Christ (ie, his body) early in the morning (see Song 2:14n).

I WILL GET UP NOW AND GO ABOUT THE CITY, THROUGH ITS STREETS AND SQUARES: It looks as though she is now acting on the earlier invitations, of Song 2:10,13. But the Bride cannot find her Beloved in the “broad ways” (AV), the open market places and squares, the wide places near the gates, of the city — where there was only “destruction” (Mat 7:13; Pro 1:21; 8:2,3,34) and apostasy. “The Beloved is not to be found in the preoccupied business of a world that is ‘at enmity with God’ ” (Atwell).

I LOOKED FOR HIM BUT I DID NOT FIND HIM: Jesus is not to be found among the multitudes of the world, but in the secluded recesses — in the lonely wilderness realms — of the prophets and apostles. He is to be found in the pages of Scripture, not very much traversed by modern men. There, hidden from public view, in Old and New Testaments, in Law and history and prophecy and gospel and letters all, he shines forth in his perfection. Don’t follow the crowd to find Jesus — he is not in the “broad way” (Mat 7:13); rather, look for him in the byways and the corners of this world — there you will find him… for now.

Song 3:3

THE WATCHMEN: See Isa 21:11,12; 62:6,7; Jer 6:17; Eze 3:17; 33:7; Psa 122:6,7. Some watchmen are faithful, but others are less so: Isa 56:10; Jer 14:3,4; Mat 15:14; 23:16-26. These seem to be of the latter class, since they seem to offer no assistance to the young woman; in Song 5:7, as a matter of fact, these watchmen — or others like them — beat her!

FOUND ME AS THEY MADE THEIR ROUNDS IN THE CITY: And presumably asked, “Whom are you seeking?” (cp Joh 18:7; 20:15). What must they think of a young woman wandering the streets every night? One can only imagine what they tell others about her. “To be out after curfew in an eastern city, particularly a woman alone, could only have met with one rather unsavoury conclusion” (Hall).

“HAVE YOU SEEN…?”: She accosts them with her question: “And I asked, ‘Have you seen…?’ ” (NEB).

THE ONE MY HEART LOVES: Will the watchmen even know whom she means by this statement? (Perhaps it depends on what kind of watchmen they are!)

Song 3:4

SCARCELY HAD I PASSED THEM WHEN I FOUND THE ONE MY HEART LOVES: Like the treasure hidden in the field and the pearl of great price (Mat 13:44-46)! “The first thing Andrew did was to find his brother Simon and tell him, ‘We have found the Messiah’ (that is, the Christ)” (Joh 1:41).

I HELD HIM AND WOULD NOT LET HIM GO: She “clutched him and refused to slacken her embrace” seems to catch the urgency and relief here. This is Mary Magdalene clinging to the feet of Jesus (Joh 20:17) — as it is the other women too: “They came to him, clasped his feet and worshiped him” (Mat 28:9). The OT counterpart is Jacob’s desperate grasping of the angel of the LORD, while seeking his blessing (Gen 32:26; Hos 12:3,4).

I HELD HIM AND WOULD NOT LET HIM GO TILL I BROUGHT HIM TO MY MOTHER’S HOUSE: It may be that the reference to the maiden’s bringing her lover to her mother’s home reflects Gen 2:24, where the husband is to leave father and mother, but no like command is given to the woman. The mother’s house is where marriage plans and arrangements are often made (Gen 24:28; Rth 1:8).

In a spiritual sense, ‘Until I took the news to the ecclesia’ (cp Gal 4:26; Heb 3:6; 12:22,23; Isa 54:1-3; cp also Song 8:2). Or… ‘Until I had brought Jesus into the innermost recesses of my home and my family and my life.’ Christ Jesus is not our Lord only on Sundays or special occasions, but every day. He is not our Lord until we take him into ourselves, and into every aspect of our lives — until he becomes the unseen guest at every meal, the unseen listener to every conversation, and the unseen partner in every enterprise.

Following along these lines, Jesus often took his closest disciples and withdrew from public scrutiny — so as to enjoy a time of deeper communion and fellowship with them (Mat 14:13; 20:17; Mar 3:7; 6:31; 10:32; Luk 6:12,13; 9:10; 18:31; Joh 11:54).

TO THE ROOM OF THE ONE WHO CONCEIVED ME: Or ‘to the very room, and bed, where I was conceived.’ This suggests a sort of completion of the life cycle (cp Song 8:5).

In the spiritual sense, this room or house or place would be “Jerusalem that is above (or exalted), the mother of us all” (Gal 4:26) — as though all saints are treated by God as having been “born in Zion” (Psa 87:4,6). Perhaps more especially the Temple and the Temple Mount is intended, for it is here that the saints will receive the blessing of immortality (see Psa 133; Rev 14; etc).

ROOM: Bed-chamber (sw Song 1:4).

There comes a time in the live of saints when the cares, worries and difficulties of our lives press heavily upon us. Then we become impatient for the end of all our troubles, and for the coming of the Lord. We seek every avenue to gain knowledge as to the day of that coming; we consult God’s watchmen to that end — especially those whose words are recorded in the Bible. And perhaps as we develop wisdom to go with our knowledge, we begin to appreciate that — although he is absent physically — he is nevertheless “with us until the end of the age” (Mat 28:20), that his unseen presence sustains us and consoles us by the Spirit of God. And so we learn, or remember, or are reminded, that he has never really left us — that we may find him, and hold him, in our hearts… and that we need never let him go: ” ‘You will seek me and find me when you seek me with all your heart. I will be found by you,’ declares the LORD” (Jer 29:13,14).

Song 3:5

The Bridegroom speaks again: cp Song 2:7n; Song 8:4.

DAUGHTERS OF JERUSALEM: See Song 1:5n.

Song 3:6

The Bride’s companions speak now…

Song 3:6-11: She is almost “surprised” (when at last she finds him) that her “Beloved” (the “simple” shepherd) has been transformed into the great “Solomon” (the King of Peace). The shepherd has returned in his true character, as a great and mighty king! Cp Song 6:11,12.

The marriage procession begins; onlookers describe it (cp Psa 24; Psa 45; Isa 63:1-6; Rev 19:7-19). These last three passages are extraordinarily similar to the Song under consideration here (Isa 63 especially, with its “Who is this that comes?”, perfectly echoes Song 3:6). These passages, too, bring together the seemingly incongruous elements of a wedding procession and a great military campaign. In the spiritual fulfillment of this vision, the saints with Christ will be not only a “bride” but also a conquering army. Certain portions of the Song of Songs imply this same striking and arresting combination (see Song 3:8; 6:4). The Divine Mind, it seems, sees no peculiarity in the closeness of these two elements of war and love!

In Bible times, the order of the ritual of marriage was extremely important. Bits and pieces of this traditional order are observable in the parables of Jesus. Putting them all together…

1. First, the bridegroom comes to the home of the bride. The bride’s maids, or virgins, await his coming, their lamps burning to light the way (Mat 25:1-13). (This is Christ returning from heaven, while his faithful ones prayerfully await his coming.)

2. The bridegroom is accompanied by his friends. (In the working out of the pattern, this would be his angels.)

3. Taking his bride, he leads the wedding company from her home to his home (Jerusalem!).

4. Other friends join the procession along the way, to attend the wedding dinner (cp Mat 22:1-14). (This could represent favored peoples, the Jews especially, who join themselves to their Messiah after he returns.)

5. The marriage feast is celebrated at the home of the bridegroom. (Here is the marriage supper of the Lamb, at Jerusalem: see Rev 19 and 21.)

6. Still more guests may simply come to his home. (The gospel message is preached to the world as the kingdom begins, and during the Millennium the mortal nations begin to make their treks to the city of the great king: Rev 14; Zec 14.)

The whole of the literal marriage “event” might last for some days, even a week or two. It may be seen, then, as a divinely-arranged pattern or prophecy of the return of Christ, the gathering together of his chosen ones, the judgment, and the establishment of God’s Kingdom on the earth.

In this and the following section the writer seems to be describing the wedding procession (Song 3:6-11) and the consummation of the marriage (Song 4:1 — 5:1).

“The pomp and beauty of this procession were wholly appropriate in light of the event’s significance. The Scriptures teach that marriage is one of the most important events in a person’s life. Therefore it is fitting that the union of a couple be commemorated in a special way. The current practice of couples casually living together apart from the bonds of marriage demonstrates how unfashionable genuine commitment to another person has become in contemporary society. This violates the sanctity of marriage and is contrary to God’s standards of purity” (Deere, cited by Const).

The magnificence of the vision beginning in this verse contrasts vividly with the rustic simplicity of the previous Idyll, and its majesty with the humility of the Shulamite maiden — and designedly so! Instead of the song-birds we now hear the tramping of feet of “sixty warriors”; Instead of the scent of vineyard blossoms we are now aware of a cloud of incense, perfumed with “myrrh and incense made from all the spices of the merchant”!

WHO IS THIS?: Feminine, probably referring to the Bride (as in Song 6:10 also), who is accompanying her husband (cp the same scene in Song 8:5). So this would suggest that this describes the wedding procession coming from northern Israel or Lebanon (v 9; Song 4:8) back to the bridegroom’s home in Jerusalem for the wedding.

The awe that is implied in the question is not just at the beauty and majesty of the bride, but at the bride as a monument to the matchless mercy of God which she exemplifies — the clouds of sacrifice and incense pointing to the great and glorious work by which she was redeemed, delivered from her enemies, and glorified!

Strictly speaking, it appears that the answer to the question is not the bride, but “Solomon’s carriage” (v 7). Of course, this is not a problem at all, because the bride would be resting on the carriage or litter.

COMING UP: The importance of Jerusalem, as well as its location atop the mountains as a fortified city, are both indicated by the direction “up”. (In contrast, going to Egypt is always characterized in the Bible as “going down”.)

FROM THE DESERT: The NIV translation “desert” suggests the vast expanses of Arabian sands, but the word “midbar” (AV “wilderness”) may mean no more here than the open country of uncultivated pastureland, as distinct from inhabited villages and cities.

Historically, the “wilderness” was the place of Israel’s sojourning for 40 years (as well as the sojourning of the tabernacle itself — which was a fit symbol of the body of believers). And the entrance of the people (and the tabernacle and ark) into the Land of Promise under Joshua would be the consummation of God’s promise to them and their forefathers, and the true marriage of Himself to Israel (Deu 8:2; Jer 2:2). Also historically, this verse could echo the circumstances of David’s bringing the Ark of God to its resting place in Zion, or Jerusalem — this was a sort of “wedding” too, for Yahweh was “marrying” Israel (2Sa 6; 1Ch 13). Finally (as perhaps related to the context of the Song), this could be a picture of the exiles, previously enslaved by the Assyrians, returning to the land of Israel (and perhaps especially to Judah and Jerusalem) after the overthrow of Sennacherib’s host (see introduction, OT background; cp, possibly, Isa 43:19).

And prophetically, the “bride” of Christ may be pictured as being redeemed and brought out of the “wilderness” of the nations and the world, to the glorious consummation of the Marriage Supper of the Lamb at Jerusalem. (Just as the most precious spices are to be found, not in the great cities, but in the barren and unfruitful and desolate wilderness — so the most precious of Christ’s possessions, his glorious “bride”, is to be found — not among the rich and learned and powerful of this world — but among the poor and despised! Cp Rev 7:14: “These are they who have come out of the great tribulation” — the “wilderness” is typical also of bondage and humiliation, and sin and misery; from all these the “bride” has come out.)

LIKE A COLUMN: Heb “tiymarat”: literally “pillars” — a cloud of smoke rising. The “smoke” could simply be dust rising up from the great number of travelers through a dry land. Or it could mean a cloud of incense being burnt — as the immediate context in this verse suggests.

In the spiritual sense, it could be the cloud of the Shekinah Glory (cp Exo 13:21; 14:20), the presence of God accompanying this august and dignified assembly. Or it could be a cloud of smoke ascending from the destruction of the enemies of the king — this is implied in vv 7,8 here; the sw occurs only in Joel 2:30, where the context implies the terrible judgments of God upon His foes in the Last Days.

SMOKE: That is, of sacrifice (Isa 4:5), and incense (Rev 8:4). This also suggests the hiding of the Glory on the Day of Atonement (Rev 15:8).

PERFUMED WITH: “Like a fragrant billow of…” (NET). Parallel to previous phrase. A similar Hebrew phrase occurs many times to describe the ascending of smoke from the altar of burnt offering, and the altar of incense. It was customary for vessels of perfume to be carried before marriage processions, so that the air would be impregnated with the delightful scent.

MYRRH: Cp Song 1:13n; Song 4:6.

INCENSE: Heb “labonah” = “white stuff”. Frankincense is an amber resin covered with white surface dust, that is exuded from the bark of several species of trees which abound in India and southwest Arabia and the northeast coast of Africa. Frankincense was one of the ingredients of the holy oil (Exo 30:34), and was extensively used as an incense for burning (Lev 2:1,15; 5:11; 24:7; Num 5:15; Isa 43:23; 66:3; Jer 6:20; 17:26; 41:5; Neh 13:5,9; 1Ch 9:29). It was one of the gifts brought by the wise men to Jesus (Mat 2:11). The word occurs in the Song of Songs only here and at Song 4:6,14. This incense represents the prayers of the saints (Rev 5:8; 8:3).

MADE FROM ALL THE SPICES OF THE MERCHANT: Probably refers to other powdered spices, used in manufacture of the holy anointing oil (Exo 30:23-25; cp 1Jo 2:20). Much of the wealth of Solomon’s empire was derived from the taxes levied on the income of such spice traders (1Ki 10:15). Eze 27:22 mentions traders of “Sheba and Raamah”, two territories in southwest Arabia, bringing in “the finest of all kinds of spices”.

Paul, in writing to the Corinthian saints, sees the church of Christ as a “bride” being carried in triumph through the “wilderness”, accompanied by the precious cloud of fragrance, which represents the grace of God revealed in His Son and that Son’s sacrifice: “But thanks be to God, who always leads us in triumphal procession in Christ and through us spreads everywhere the fragrance of the knowledge of him. For we are to God the aroma of Christ among those who are being saved and those who are perishing. To the one we are the smell of death; to the other, the fragrance of life. And who is equal to such a task?” (2Co 2:14-16; cp generally Phi 4:18). In using such figures of speech, he may well have had in mind this passage from the Song of Songs. Then, in adding “Unlike so many, we do not peddle the word of God for profit” (2Co 2:17), Paul may also have been commenting on the “spices of the merchant” — as if to say, ‘But of course we cannot buy or sell such “incense” — it is the free gift of God through Christ!’

“If some fancy we have drawn too much upon imagination as we have sought to picture the real background of these lovely lyrics, let me ask, Is it possible to mistake the picture when all Scripture tells the same story? What was the marriage of Adam and Eve intended to signify? What shall be said of the servant seeking a bride for Isaac, and what of the love of Jacob as he served so unweariedly for Rachel? Of what ‘great mystery’ does Asenath, the Gentile wife of Joseph, speak? And what shall be said of the love of Boaz for Ruth? Hosea who bought his bride in the slave-market gives a darker side of the picture, yet all is in wonderful harmony. All alike tell the story that ‘Christ loved the Church and gave himself for it, that he might sanctify and cleanse it by the washing of water by the Word, and present it unto himself a glorious church, not having spot, or wrinkle, or any such thing’ (Eph 5:26,27)” (Ironside).

Song 3:7

Solomon has been mentioned already, in the title (Song 1:1), and in a passing allusion in Song 1:5. Now for the first time in the whole of the Song, this verse (along with vv 9,11) introduces Solomon as though he were be a character in the narrative. (Solomon’s name will reappear only one other time, toward the end of the whole, in Song 8:11,12.) Is this the real Solomon? Or does the name signify a “son of Solomon”? Or is Solomon a “typical name”, by which is introduced a concept or prototype — ie, something akin to the “man of peace” (for such is the significance of the name), or the “greater than Solomon” of Jesus’ teachings (Mat 12:42; Luk 11:31)? The introduction has given reasons for the view that the underlying narrative is not really about Solomon at all — but rather about a later king, Hezekiah, who was among Solomon’s successors and ruled on his throne; and also (as is Psa 72) about the Messiah himself, the “prince of peace” and the “greater than Solomon”.

There is a further possibility that should be considered. First of all, the whole of the Song of Songs seems to consist of a number of individual songs woven together. There are some common themes which knit these several songs together, but a chronological narrative is difficult to come by. And so it has be suggested that some scenes or songs are flashbacks, and others are dreams or anticipations (“day-dreams”) of what is yet future; by such a method one may impose a semblance of order on the whole.

Following on from this, it may also be supposed that this particular small song (Song 3:6-11) may by itself have been an actual description of a procession organized by Solomon, to bring one of his Gentile brides safely to Jerusalem. Further, it might also be supposed that this fragment was incorporated by a later writer (Hezekiah?) into the more elaborate Song which we now have — as one piece of a larger picture, and for the typical themes to which it points: of exiles being brought back to God at Jerusalem, and of the “bride of Christ” being conducted to a rendezvous with her Lord.

Some might be reluctant to view inspired Scripture in this way. But they must acknowledge that, in fact, many portions of the OT bear marks of having more than one writer or composer — the historical narratives, for example, and portions of the books of Moses. It should be clear that God in His providence can work in many different ways to produce divinely-inspired messages. A Hezekiah, or an Isaiah perhaps, could certainly use an earlier portion written by or about Solomon as a component part of a later work — with a larger and more spiritual and far-sighted theme.

LOOK! IT IS SOLOMON’S CARRIAGE: The NEB has “Solomon carried in his litter”, but this cannot be right: the litter belongs to Solomon, but it is the bride who is carried in it (cp v 6n). Heb “mittah”, or portable “litter” (RSV). The Heb in v 9 here is different, although plainly describing the same conveyance. The term here may refer to a “royal portable couch” spread with covers, cloth, and pillows (HAL, BDB), although other instances of the sw refer to stationary beds as well. Here, of course, the context makes it plain that this “bed” was being transported. Some such beds were very lavishly appointed (Amo 6:4; Eze 23:41; Est 1:6).

“In Asiatic lands wheeled carriages were rare, and are rare still. This is accounted for by the absence of roads. To construct and maintain roads through a hilly country like Palestine required more engineering skill than the people possessed; and further, there was a general belief that to make good roads would pave the way to military invasion. Hence all over Palestine the pathways from town to town were simply tracks marked out by the feet of men and beasts. Over the level plain of Esdraelon Ahab might ride in a chariot; but if Solomon brought up wheeled chariots from Egypt he had a prior undertaking, eg, to make a road from Beersheba to the capital. Therefore travelling princes rode in a covered palanquin, which served to screen from the hot sun by day, and became a bed at night” (Pulpit).

The carriage, or bed, described in vv 7-10 may also be seen to resemble, or indeed to be, the chariot of the cherubim (cp Eze 1) — which, in all its glory, is the means by which Elijah was miraculously transported away, and the means by which the Glory of God was conveyed from the temple and back to the temple (Eze 1; 43; etc). Therefore, it represents the spiritual ministration of the angelic host, in military array, by which the saints are brought, first of all, through the wilderness of this life unto the time of the Kingdom of God (cp, eg, Heb 1:14; Psa 34:7; 91:5,11; 2Ki 6:17), and secondly, the means by which, at his coming, they are brought specifically to their meeting with him and to glorious enthronement in that Kingdom (cp, eg, 1Th 4:17; Mat 24:31; Psa 24:7-10; 68:17).

ESCORTED BY SIXTY WARRIORS: These warriors would be part of the king’s bodyguard; in the case of Christ they will be his holy angels. “Of course when travelling through a wilderness, a royal procession was always in danger of attack. Arabs prowled around; wandering Bedouins were always prepared to fall upon the caravan; and more especially was this the case with a marriage procession, because then the robbers might expect to obtain many jewels, or, if not, a heavy ransom for the redemption of the bride or bridegroom by their friends” (CHS). The scene pictured here reminds us of the tabernacle, which also journeyed through a hostile wilderness, and which was surrounded by 60 pillars (Exo 27:10-16; cp Rev 3:12: believers as “pillars” in the temple of God). The sixty “mighty men” are double the thirty “mighty men” of David (2Sa 23:8-39).

THE NOBLEST OF ISRAEL: Heb “gibborim” = mighty warriors. “Gibbor” is a military term — from a root meaning “to be strong”; it is a component of the angelic name “Gabriel”, and “the Mighty God” of Isa 9:6. Actually, “gibborim” occurs twice here; the NIV translates the two occurrences first by “warriors” and then by “noblest”. (The AV translates, more consistently, “valiant men” and “valiant”.) Probably, combining the two usages of “gibborim”, the intended sense is the superlative: these warriors are the “mightiest of all the mighty ones”, the elite corps!

Like the “daughters of Jerusalem”, who at times seem to be the companions and confidants of the bride, the “mighty men” may serve the same roles to the bridegroom. Jewish marriage traditions — whether for royalty or commoners — mandate such companions, who fulfill like functions. For example, there are the “virgins” in Mat 25:1-13, and the “friend of the bridegroom” in Joh 3:29. Our modern, and non-Jewish, counterparts of bridesmaids and groomsmen follow this same pattern.

Song 3:8

ALL OF THEM WEARING THE SWORD, ALL EXPERIENCED IN BATTLE, EACH WITH HIS SWORD AT HIS SIDE: Cp the more-or-less parallel song, Psa 45:3: “Gird your sword upon your side [thigh, as here], O mighty one [gibbor: cp Song 3:7]; clothe yourself with splendor and majesty.”

Earlier Israelites used the short, cubit-long sword or dagger of Ehud (cf Jdg 3:15-21), which could be fastened on the thigh, and even concealed there. But after David conquered the Philistines, Jewish warriors might have adopted the great iron swords used by those peoples (cf 1Sa 17:51; 2Sa 8:1-12; 24:9); such swords might still be worn on the thigh, but could scarcely be concealed.

Spiritually, this is the “sword of the Spirit” (Eph 6:13-17), bringing minds into subjection to Christ. This form of spiritual warfare is also the theme of Pro 16:32; 2Co 10:4,5; and 2Ti 2:3,4.

EACH WITH HIS SWORD AT HIS SIDE: More literally, “on his thigh” (AV). The same phrase occurs in Psa 45:3. In Rev 19, Christ — called “Faithful and True”, and “the Word of God” — is pictured as returning from heaven, accompanied by an army of heaven. He wields a sharp “sword” with his mouth (for the Word of God IS a sharp sword: Heb 4:12!), and “on his thigh” is the name written: King of kings and Lord of lords.

PREPARED: Though sheathed at the moment, the sword is ready for use at a moment’s notice.

FOR THE TERRORS OF THE NIGHT: This refers, quite reasonably, to marauding bands of Bedouins (cp Neh 4:12,13) or other robbers; or possibly even wild beasts. The NEB, however, translates this phrase “the demons of the night” — reminiscent of some fanciful tales in the Apocrypha of evil demons that inhabit the night, and attack the unsuspecting. This translation is unsubstantiated. Nor, of course, is it good Bible teaching. Nor, for that matter, is it logical: if such imagined “demons” were the night “terrors”, the mightiest of warriors with the greatest of swords could offer any protection from them!

THE NIGHT: “Owing to the scorching heat, much of the journey would be taken during the cool hours of night, and hence the need for a strong bodyguard” (Pulpit).

Song 3:9

KING SOLOMON MADE FOR HIMSELF THE CARRIAGE: The KJV has “chariot”, which does not do justice to the word, or the context. The Hebrew “appiryon” is a word of uncertain derivation. This vehicle is similar to the “carriage” of v 7, but it is a more stately means of transport: a royal carriage; a portable sedan-chair; a “palanquin” (RSV). KD suggests that there are two separate carriages described in these verses: the one in which the bride is brought (vv 7,8), and the one in which the king — having come out to welcome her — awaits (vv 9,10).

“A palanquin was a riding vehicle upon which a royal person sat and which was carried by servants who lifted it up by its staffs. Royalty and members of the aristocracy only rode in palanquins. McKenzie describes what the typical royal palanquin was made of and looked like in the ancient world: ‘Only the aristocracy appear to have made use of litters in Israel. At a later period, in Greece, and even more so in Rome, distinguished citizens were carried through the city streets in splendid palanquins. In Egypt the litter was known as early as the third millennium BC, as is testified by the one belonging to Queen Hetepheres, the mother of the Pharaoh Khufu (Cheops), which was found at Gaza. This litter is made of wood and inlaid in various places with gold decorations. Its total length is 6 feet 10 inches, and the length of the seat inside is 3 feet 3 inches. An inscription on the litter, of gold set in ebony, lists the queen’s titles’ (JL McKenzie, ‘The Illustrated Encyclopedia of the Living Bible’ 55)” (NETn).

HE MADE IT OF WOOD FROM LEBANON: “Lebanon” signifies “white”; with its snow-capped peaks, it is a symbol of purity: cp the cedars of Song 1:17. The great cedar of Lebanon was in great demand throughout the Middle East (1Ki 4:33; 5:7-11; 6:14-19; 7:1-8). Extrabiblical accounts from Egypt and Assyria speak of the cedars of Lebanon in similar fashion (Carr).

Song 3:10

ITS POSTS: Cp Song 5:15. The word may signify columns of a building (Jdg 16:25,29; 1Ki 7:2) or poles of a tent (Exo 27:10). These were frequently elaborately decorated (1Ki 7:22), or, as here, covered with an overlay of silver or gold. The posts here probably supported a protective canopy. Pillars may symbolize the saints (cp Gal 2:9; 1Ti 3:15; Rev 3:12).

ARE MADE OF SILVER: Which signifies redemption (Song 1:11n).

ITS BASE OF GOLD: “Base” occurs this once in OT; its meaning is uncertain. It may signify “support,” referring to the back or arm of the chair of palanquin (BDB). Several translations take this view, eg, NRSV and JPS: “its back”, NEB: “its headrest”. and NJPS: “its back”. HAL suggests “base, foundation of a saddle, litter”; several translations follow this approach, eg KJV: “the bottom,” NASB: “its base” (mg: “its support”) and NIV: “its base”.

“Base” may be derived from the Hebrew for “rest” or “resting place”, and may answer to the base of the ark of the covenant, which was the “mercy seat”, the place of atonement for Israel. This was the “resting place” of God in Israel (Psa 132:14),and it was covered with gold (1Ki 6:30). In like manner, the New Jerusalem will be paved with gold (Rev 21:21). Gold is the symbol of a tried faith (see Song 1:11n).

ITS SEAT WAS UPHOLSTERED WITH PURPLE: “Seat” (AV “covering”, Heb “mercab”) occurs only here and in Lev 15:9, where it appears to some sort of seat or saddle. Purple cloth and fabrics were costly (Eze 27:7,16); they were dyed with an expensive purple dye manufactured from shellfish found along the Phoenician coast. Such clothes were commonly worn by kings as a mark of their royal position (Jdg 8:26; cp Mar 15:17; Luk 16:19; Joh 19:2). Thus, this was a sedan-chair fit for a king. Even so, the saints will rule along with Christ in the age to come (Rev 5:9,10).

Purple was lavishly used in decoration of the tabernacle (Exo 26:1,36; 27:16), and the vestments of the high priest (Exo 28:5-8,15,33). The veil of Solomon’s temple was made of purple, crimson, and fine linen, embroidered with cherubim (2Ch 3:14). And the saints are the “temple of the living God” (Heb 3:6; 1Co 3:16; 6:19; 2Co 6:16; Eph 2:21,22; 1Ti 3:15; 1Pe 2:5).

ITS INTERIOR LOVINGLY INLAID: The verb occurs only once in the OT. Possibly, “its lining was of leather” (NEB); the NEB follows the suggestion that the Heb “ahaba” (“lovingly” here) instead signifies “hide”, from the Arabic “ihab”. Other guesses as to the precise meaning have been made by various scholars. But — despite the other possibilities — “love” certainly fits here!

BY THE DAUGHTERS OF JERUSALEM: That is, ‘by GIFTS FROM the daughters of Jerusalem.’ This would follow the pattern of the tabernacle in the wilderness — constructed of materials which were voluntarily given — “love” offerings — by the children of Israel (Exo 25:1-9). Were these “daughters of Jerusalem” some of those addressed in v 11, or others who loved him (cp Song 1:4)?

It may be that the interior of the carriage, or chariot, was inlaid with offerings of love by or “from” the daughters of Jerusalem. But it certainly is true that the mercy seat, the ark of the covenant, is inlaid with the greatest offering of love, which is the precious blood of the Lord Jesus Christ (Rev 1:5): this inlaying was done “for” (see the AV) the daughters of Jerusalem! It is Christ’s love, and the Father’s love shown through him, that makes all this possible (John 3:16). And so in figure — by gold and silver and purple — is revealed “the riches of his grace” (Eph 1:7,18; 2:7; 3:8,16; Phi 4:19; Col 1:27; 2:2) lavished upon us.

Song 3:11

COME OUT… AND LOOK: Reminiscent of the crowds who greet Jesus upon his triumphal entry into Jerusalem before the last Passover (Mat 21:1-11; Mar 11:1-11; Luk 19:28-44). “The multitude of the spectators adds to the beauty of a splendid cavalcade. Christ, in his gospel, manifests himself. Let each of us add to the number of those that give honour to him, by giving themselves the satisfaction of looking upon him. Who should pay respects to Zion’s king but Zion’s daughters? They have reason to rejoice greatly when he comes: Zec 9:9” (Henry). “Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Phi 2:9-11).

YOU DAUGHTERS OF ZION: For the fourth time the daughters of Jerusalem are addressed (cp Song 1:5; 2:7; 3:5). This time they are called “daughters of Zion” rather than “daughters of Jerusalem”. This expression occurs only here in the Song. It is found in Isa 3:16,17; 4:4, where it is rendered “women of Zion”. The singular “daughter of Zion” is used 23 times in the OT; it normally refers to Israel as a nation. This is the passage that most definitively attaches the Song of Songs to Israel. In fact, this is the only passage where the name “Israel” occurs (v 7).

AND LOOK AT KING SOLOMON: Cp Song 3:7,9.

WEARING THE CROWN, THE CROWN WITH WHICH HIS MOTHER CROWNED HIM ON THE DAY OF HIS WEDDING: Solomon’s crown was a special one his mother Bathsheba gave him for this occasion. It evidently represented his joy as well as his royalty. This may have been a crowning that preceded Solomon’s coronation as king, since the high priest actually crowned him then (cf 1Ki 1:32-48; cp 2Ki 11:11-20; Psa 21:3). Could it be that this is an indication that, if the Song did come from Solomon, it originated before his ascension as king, ie, in his most innocent period?

However, his mother Bathsheba had played a prominent role in his royal coronation as well, since she diligently sought the royal crown on behalf of her son when David was near death (1Ki 1:16,17).

Generally, “crowns, usually wreaths of flowers rather than royal crowns, were frequently worn by the nuptial couple in wedding festivities” (Patterson, cited by Const). According to rabbinical traditions, every groom was treated as a king, and every bride as a queen, they being ceremonially crowned at their wedding; this tradition ceased — quite reasonably — after the Roman destruction of Jerusalem and the Temple in 70 AD.

While this may refer to an actual event in the life of Solomon (as discussed earlier), it is surely intended also as a typical prophecy: the “day” of Messiah’s coronation as King of Israel, and of the world, will be the “day” of the joyous celebration of his “marriage” to his glorious multitudinous Bride. [It is interesting, in view of the introduction — which suggests a link with Hezekiah’s times — that the most beautiful prophecy of a royal wedding, involving the Messiah and Israel, is found in Isa 62 (see also Isa 61:10), which is plainly based on Hezekiah’s own wedding to Hephzibah.]

Jesus the Messiah has in fact already been “crowned” with a crown of thorns, and has celebrated his wedding, prospectively, with the cup of wine which prefigured his shed blood. His mother — who so crowned him — is the human race, for he is “the Son of man” — or perhaps more specifically Israel. “But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone” (Heb 2:9). And those whom he has redeemed, and will yet redeem, will constitute his crown of rejoicing (Phi 4:1; 1Th 2:19,20) in the last day, when his marriage is consummated.

HIS MOTHER: The shepherd-king’s mother is also mentioned in Song 8:5.

THE DAY HIS HEART REJOICED: “Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the JOY set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God” (Heb 12:2). “After the suffering of his soul, he will see the light of life and be SATISFIED; by knowledge of him my righteous servant will justify many, and he will bear their iniquities” (Isa 53:11).

On some level, there is an ironic undertone in this passage. If this describes a real marriage of Solomon, then surely it was at a very early age — before the multiplication of wives and concubines (1Ki 11:3) surely left him jaded and distracted, and no longer able to experience the innocent joy suggested here. In the spiritual antitype, it is true that Jesus will have a multitudinous bride — even as Solomon had many, many brides; but the spiritual joy is such that it is in fact multiplied (and not divided and subtracted) by its sharing amongst all the faithful ones.

“Look, ye saints; the sight is glorious; See the man of sorrows now, To the earth returned victorious; Every knee to him shall bow. Crown him, crown him; Crowns become the victor’s brow.”

Ecc 6:1

Ecc 6 is a continuation of the theme of the vanity of the present. Great possessions, a multitudinous family, mean nothing of themselves. These are not the basic realities of life, and true success and accomplishment cannot be measured by them. For with all these things, what is the end result but death? And even while life lasts, these things give no assurance of happiness or peace. We must go much deeper for the answer to life’s great purpose.

“Solomon continues his search for the greatest good in life by examining practical morality (Ecc 6-8). He sets forth the need to moderate the pursuit of wealth, by the wisdom of laying up treasures in heaven. Reliance on pleasure and possessions will not provide true happiness: (1) Wealth without happiness is fruitless: vv 1,2. (2) Family without appreciation is disastrous: vv 3-6. (3) Frustrated desire: vv 7,8. (4) The benefits of a single sight: vv 9,10. (6) The future is opaque; so the benefits must be obtained in the present: vv 11,12. All labour is designed for personal enjoyment or profit, but generally a man remains unsatisfied. What advantage then has he who labours if (being rich) he is wise, or if being poor, he knows how to conduct himself properly; what advantage have such labourers above a fool? None, if they remain without contentment, for a thing present to the eyes is preferable to a future which exists only in the unfulfilled desire. One man gives himself to the pursuit of wealth; the other gives himself to wisdom. The fool seeks neither… They all reach the same end (v 10)” (GEM).

I HAVE SEEN ANOTHER EVIL UNDER THE SUN, AND IT WEIGHS HEAVILY ON MEN: The Hebrew “rab” (translated “weighs heavily” in NIV) is simply “rab” — a quite common word which means great, as to number or degree. This “evil” is great or numerous upon man. The KJV translates “common” — meaning that it is prevalent; it happens so often as to be commonplace, the rule rather than the exception. The NIV translates “weighs heavily”, and the RSV “lies heavy” (cp NEB; ASV; Moffatt also) — meaning that when such a burden comes, it is great indeed. Either approach yields a reasonable result.

Ecc 6:2

GOD GIVES A MAN WEALTH, POSSESSIONS AND HONOR… BUT GOD DOES NOT ENABLE HIM TO ENJOY THEM: An obvious and intended contrast with Ecc 5:19: there, God gives man the ability to enjoy good things in life; here, He withholds that ability. And though, in the latter case, the material things that might be enjoyed are so much greater, yet if there is no ability to do so — they might as well be dust and ashes!

AND A STRANGER ENJOYS THEM INSTEAD: Cp 2Ch 32:27-29. It was prophesied that Hezekiah’s wealth would ultimately go to strangers, in the king of Babylon, in 2Ki 20:17.

“Enjoy” here is literally “to eat” (as KJV) or “to be filled” — though here it seems to mean to enjoy all good things of life, not just food.

THIS IS MEANINGLESS: Specifically, this “vanity” — of another eating one’s own wealth — was Israel’s experience: Hos 7:9; Lam 5:2. This happened because of their faithlessness. Such calamities were not “chance” happenings, but rather Yahweh’s way of teaching Israel that they were astray from Him.

A GRIEVOUS EVIL: Or, as AV, “an evil disease” — referring to Uzziah’s leprosy, or perhaps even Hezekiah’s illness.

Ecc 6:3

Ecc 6:3–11:6: The futility of human desires.

A MAN MAY HAVE A HUNDRED CHILDREN AND LIVE MANY YEARS: Both long life (cp v 6) and a large progeny were considered great blessings among the Jews (cp Deu 11:8,9; 28:4,11; Jdg 8:30; 2Ki 10:1; 2Ch 11:18-23; Psa 127:3-5; 128:2,3,6).

IF HE CANNOT ENJOY HIS PROSPERITY: No matter how much this man has acquired (or rather, been given by God: v 2), he is never able to escape this insidious bondage to the bitter struggle of acquiring more. Consequently he can never relax and enjoy what he does have.

AND DOES NOT RECEIVE PROPER BURIAL: Having no advantage over the beast (Ecc 3:19). “Proper” has been added in the NIV; the text reads simply “burial”. In the ANE, to be denied a burial befitting one’s place in society was a terrible tragedy (Gen 23; Jer 22:18,19; Isa 14:19,20; cp Ecc 8:10). Goliath (1Sa 17:46) and Jezebel (2Ki 9:35) — what a pair! — are examples of having no burial.

“No burial” (KJV) in this instance may possibly mean no “proper burial” (as in NIV). For Uzziah, because of his leprosy, there would be no splendid royal burial. On the other hand, in Uzziah’s case, “no burial” might mean “burial deferred” — ie, a death, and burial, which comes far too late — when for some time death had been the most desirable outcome, because of his leprosy (often called “a living death”).

I SAY THAT A STILLBORN CHILD IS BETTER OFF THAN HE: Again, as in Ecc 4:2,3, expressive of an overwhelming depression (cp Ecc 7:1; Job 3:11-19; 21:32,33; Psa 58:8; Jer 15:1).

Ecc 6:4

IT COMES WITHOUT MEANING: “For he cometh in with vanity” (AV).

IT DEPARTS IN DARKNESS, AND IN DARKNESS ITS NAME IS SHROUDED: The stillborn fetus has no name.

On a spiritual level, this is a powerful statement regarding those who are raised to condemnation: whereas the children of the Kingdom are “born” a second time into an eternal existence, and given a new name emblematic of that existence (Rev 2:17; 3:12), those who are rejected receive NO NAME — they are not acknowledged as God’s children (“I never knew you”: Mat 7:23), and they depart into outer darkness (Mat 8:12; 22:13; 25:30); like the fetus, they are stillborn!

Ecc 6:5

THOUGH IT NEVER SAW THE SUN OR KNEW ANYTHING, IT HAS MORE REST THAN DOES THAT MAN: “The implied limitation in point of view must be understood” (LGS, Eccl 52). Cp Job 3:16-22; 10:18,19.

THOUGH IT NEVER SAW THE SUN: And “never saw the light of day” (Job 3:16), in common vernacular. By contrast, to “see the sun” is a metaphor for “to live”, as Ecc 7:11; 11:7.

Ecc 6:6

EVEN IF HE LIVES A THOUSAND YEARS TWICE OVER: More than twice as long as the 930 years of Adam (Gen 5:5), or than 969 years, the oldest recorded lifespan — that of Methuselah (Gen 5:27). Long life is generally considered a blessing (Exo 20:12; Deu 25:15; 32:47; Pro 3:16), but here Qoheleth sees it as being to no real purpose.

DO NOT ALL GO TO THE SAME PLACE?: The destination, ie “Sheol” which is the grave, is common to all — no matter how long or short their span of life. Ecc 3:20n.

Ecc 6:7

ALL MAN’S EFFORTS ARE FOR HIS MOUTH, YET HIS APPETITE IS NEVER SATISFIED: “By the sweat of your brow you will eat your food” (Gen 3:19; cp Pro 16:26). But there is an appetite that is never satisfied with food: “Man does not live on bread alone but on every word that comes from the mouth of the LORD” (Deu 8:3).

Ecc 6:8

WHAT ADVANTAGE HAS A WISE MAN OVER A FOOL?: Typically, the rhetorical question in Hebrew implies a negative answer. Now this particular question has already been answered affirmatively in Ecc 2:13: “I saw that wisdom is better than folly, just as light is better than darkness.” Yet this may be only part of the answer, and the smaller part at that: in a natural realm, and looking at the long view of things, man has no preeminence even over a beast — for all perish (Ecc 3:19,20; cp Ecc 2:14-16); in this context, how can one man have any preeminence over another man? So it would seem this second answer — the negative one — is the one Qoheleth is focusing on at the moment.

WHAT DOES A POOR MAN GAIN BY KNOWING HOW TO CONDUCT HIMSELF BEFORE OTHERS?: The answer to this question is self-evident: being a poor man, he plainly has gained no advantage by his knowledge — at least insofar as “life under the sun” is concerned. This answer is in keeping with the deep-seated futility of this section.

Ecc 6:9

BETTER WHAT THE EYE SEES THAN THE ROVING OF THE APPETITE: It is better to enjoy what one has than to desire the unattainable. The thoughts of the heart are only evil continually, and ought to be curbed, not indulged (Gen 6:5). “The roving of the appetite” is just another name for “the lust of the flesh, and the lust of the eyes, and the pride of life” (1Jo 2:15-17; cp Jam 4:2).

“People who want to get rich fall into temptation and a trap and into many foolish and harmful desires that plunge men into ruin and destruction. For the love of money is a root of all kinds of evil. Some people, eager for money, have wandered from the faith and pierced themselves with many griefs” (1Ti 6:9,10).

Man must learn to be content with what he has, so long as he has the promises of God (Heb 13:5,6), to be content whatever the circumstances, because he knows that his God can supply every need (Phi 4:11-13; Mat 6:25-33).

We do not find happiness OUTSIDE of ourselves; we find happiness INSIDE ourselves.

It may be said there are two ways to find happiness: (a) “Get everything you want” — but, given man’s inherent lust, this is impossible! Or… (b) “Enjoy — and be thankful for — what you have” — this EVERYONE can do!

THIS TOO IS MEANINGLESS, A CHASING AFTER THE WIND: “Happiness lies in the appreciation and quiet enjoyment of what we have — not in the restless yearning for what we have not — in casting out desire, and replacing it with rejoicing. How hard this lesson is to learn, and yet how simple it really is! Desire has never brought happiness, but only unhappiness. But contentment — an inner state of the mind beyond the control of any outside influence — is an immediate guarantee of happiness and peace.

“What we have — or can have freely — life itself, the assurance of immortal joy if we walk worthy, the understanding of the Scriptures, the revelation of the beauty and goodness of God, the gracious invitation to companionship and comfort and joy in Him — all this is so infinitely more valuable than anything in the world that we could desire, that if we cannot be content and happy and abundantly satisfied in this, we could never find happiness or satisfaction in anything. So the problem of happiness is entirely within ourselves — not in anything outside of us that we think we desire. These are deep and basic facts. Ecclesiastes presents the Gospel in a different way. It shows that the way of the Truth is not only a command, an obligation, a responsibility, but that it is the only sensible way — the only way to find what all mankind is seeking — happiness, contentment, satisfaction, the greatest good, the most lasting joy and pleasure.

“Ecclesiastes examines all the things men strive for — all the things they attach value to — all the things they think will bring them satisfaction — and logically traces them all through to the same final conclusion — vanity” (GVG).

A CHASING AFTER WIND: This is the last of nine times the phrase “chasing, or striving after wind” occurs (cf Ecc 1:14,17; 2:11,17,26; 4:4,6,16).

Ecc 6:10

WHATEVER EXISTS HAS ALREADY BEEN NAMED: And it is named… (1) “Adam”, or man — whose name is derived from the “earth” or “ground” (Heb “adamah”) out of which he was taken, and to which he shall return (Gen 1:26,27; 2:7). (Is this the origin of the phrase, “His name is Mud”?) Ironically, man’s name reveals both his origin and his destiny (Gen 3:19; Ecc 3:19,20). Or, it is named… (2) “Vanity!” There is nothing new, nothing that has not been tried as a way of happiness and satisfaction, and all has been shown to be “vanity” or “meaninglessness”!

WHAT MAN IS HAS BEEN KNOWN: “Adam” IS “dust” (Gen 3:19).

NO MAN CAN CONTEND WITH ONE WHO IS STRONGER THAN HE: That is, with “death”! Or with the Almighty God who has decreed death as the natural condition of man. “Contend” is legal language; it takes us into a court of law — where man, like Job, might make his case before God (eg, Job 9:2,32). But the fact is man has no case to plead regarding his vanity / frailty / futility / frustration of life. If a man could indeed go to court with God, he would find that he would certainly lose his case (cp Isa 45:9; 46:10; Rom 9:20).

Ecc 6:11

THE MORE THE WORDS, THE LESS THE MEANING, AND HOW DOES THAT PROFIT ANYONE?: “Man is continually railing against Yahweh, criticizing the conditions of life under which he must live. Yet he achieves nothing; all his wordy arguments get him nowhere. He forgets that man himself is the first cause of all his troubles. He sinned, and the divine judgment is both just and righteous: ‘You shall surely die.’ In view of that, all his complaining and bitterness, his brooding sense of injustice, only serve to increase his irritation” (Krygger). “To argue with God is to argue with the very power that makes it possible to argue at all” (CSL).

Ecc 6:12

WHO KNOWS WHAT IS GOOD FOR A MAN IN LIFE…?: Again, as in v 9, such a rhetorical question is intended to be answered negatively; the answer is, of course, “Nobody!” Not even Qoheleth, who has examined riches, power, prestige, and sensual expression — subjecting them all to the test of lasting benefit — and found them all wanting. All is vanity and vexation of spirit.

DURING THE FEW AND MEANINGLESS DAYS HE PASSES THROUGH LIKE A SHADOW?: Cp 2Ki 20: the shadow of the sun-dial marked the declining years of Hezekiah. More generally, a shadow — like the wind, or a breath of air — is the symbol of that which is fleeting and insubstantial (cp 1Ch 29:15; Job 8:9; 14:2; Psa 39:4,5,11; 102:11; 144:4).

WHO CAN TELL HIM WHAT WILL HAPPEN UNDER THE SUN AFTER HE IS GONE?: No man knows the future (Ecc 8:7; cp Job 14:21; Pro 27:1). Only God sees the end from the beginning (Jer 14:13-16; 23:15-40; Pro 16:9).

Step by step, the Book of Ecclesiastes is leading the reader to the conclusion that nothing — absolutely nothing — in this life (“under the sun”) can give lasting satisfaction. It may be a tiresome road that the traveler trudges down, and many other doors may be slammed shut in his face, but when he finally arrives at his destination, he may say, as did Peter long centuries ago, “Lord, to whom [else] shall we go? You [and you only!] have the words of eternal life” (Joh 6:68).

Ecc 7:1

There now begins, in the latter part of Ecclesiastes, an extended series of proverbial sayings — the sort that, by their form and subject matter, may be closely identified with the Book of Proverbs. Many (most?) of these may have been written by Solomon, although some seem to point to other “sons of David” who were “kings in Jerusalem”. But the proverbs are certainly not chosen at random, and brought together here: rather, they have been chosen and compiled (remember, Qoheleth IS a “compiler”: see Ecc 12:9n) for the obvious purpose of forwarding the writer’s primary themes — eg, wisdom and folly, sorrow and laughter, the brevity and “vanity” of life, and the need to find an ultimate purpose and meaning therein.

A GOOD NAME IS BETTER THAN FINE PERFUME: That is, better to preserve the body of death (cp Ecc 10:1n). A “good name” [literally, “a name” = Heb “shem”; “good” is not in the text, but is very reasonably supplied in translation], figuratively, means a good reputation and standing in the community (cp Pro 10:7; 22:1; Gen 12:2; 2Sa 7:9). In the spiritual sense, the “good name” is not necessarily ours, but rather Christ’s “name” upon us! This will preserve us in the day of death.

Precious ointment was very pleasing and refreshing (Pro 7:17). It stands for all that is pleasant and enjoyable and luxurious. It speaks of comfort and honor and wealth (Psa 45:7,8) . But a good name — a good character — is much better. A good character, purified through trial and patience, is the sweet smelling savor of a costly sacrifice unto God.

There seems to be an intended contrast with Ecc 6:10: the one who has been already named there is “Adam” — while the good Name — the Name above every Name — is Yahweh Elohim — the Memorial Name of God, signifying His eternal purpose — that He might be manifested in a host of mighty ones — all joyful and all glorious. Our eternal destiny is bound up in the decision: ‘which name will we finally choose… the one we were born with and into — or the one provided to us through the atoning work of our Lord and Saviour?’

PERFUME: The Heb “shemen” refers to fragrant “perfume; cologne; ointment” (Amos 6:6; Ecc 10:1; Song 1:3; 4:10). Such oils were expensive (1Ki 17:12; 2Ki 2:4). Possession of oils and perfumes was a sign of prosperity (Deu 32:8; 33:24; Job 29:6; Pro 21:17; Eze 16:13,20). Wearing colognes and oils was associated with joy (Psa 45:8; Ecc 9:8; Isa 61:3) because they were worn on festive occasions (Pro 27:9). The similar sounding terms “name” (shem) and “perfume” (shemen) create a wordplay.

By contrast, in Hebrew imagery, to have a “bad name” is to “stink” (see Gen 34:30).

Mary literally exchanged perfume for a “good name”, for when she had anointed Jesus for his burial (going to the “house of mourning”, so to speak), he said: “I tell you the truth, wherever this gospel is preached throughout the world, what she has done will also be told, in memory of her [ie, for her good name!]” (Mat 26:13).

GOOD… FINE: “Tob” in both cases.

AND THE DAY OF DEATH BETTER THAN THE DAY OF BIRTH: “What a reversal of the world’s views! But how irresistibly true when viewed in the light of the Scriptures! One day is the beginning of trouble, trial, struggle, effort, warfare — the other day is the end of all these, the accomplishment, the deliverance, the victory” (GVG). At the birth, at the beginning of one’s life, there is no character to assess — the newborn has a name given him by his parents, but a name which means nothing in Biblical terms. HItler and Stalin and Idi Amin were all at one time cute little babies, full of promise, for whom their parents hoped good things. But at the death of every person, there IS a character that may be assessed — in Bible terms, there is the record of a life in which may be read one’s eternal destiny.

In fact, and in keeping with this approach, the “day of death” may also be, spiritually speaking, the day of one’s baptism into Christ, the day when one “dies to sin” and “lives to God”!

In like fashion, Job looks with loathing on the day of his birth (Job 3:1-22; 7:1-21), because of the misery he has come to experience.

THE DAY OF BIRTH: Especially in this section, with its context of feasting and laughter, “the day of birth” may also suggest “a birthday party” — an occasion for wild and raucous behavior and “celebration”, for foolishness and drunkenness and self-indulgence.

Ecc 7:2

IT IS BETTER TO GO TO A HOUSE OF MOURNING THAN TO GO TO A HOUSE OF FEASTING: The comparison is between a funeral and a birthday feast (v 1) or, perhaps better, a funeral and a wedding feast (each of which would traditionally last seven days).

A HOUSE OF MOURNING: This could also refer to the memorial meeting, a remembrance of the death of our Lord Jesus Christ.

A HOUSE OF FEASTING: “Feasting” here is literally “drinking” (cp 1Sa 25:36; Isa 5:12; Jer 51:39; Est 2:18; 5:14; 8:17; 9:19). “What is said here is no contradiction to what was said in Ecc 2:24, that there was nothing better for a man than that he should eat and drink and enjoy himself. For Koheleth was not speaking of unrestrained sensualism — the surrender of the mind to the pleasures of the body — but of the moderate enjoyment of the good things of life conditioned by the fear of God and love of one’s neighbor. This statement is quite compatible with the view that sees a higher purpose and training in the sympathy with sorrow than in participation in reckless frivolity” (Pulpit).

The house of mourning is the house of reality, but the house of feasting, or drinking, is the house of illusion and escapism — the house of searching for an ephemeral satisfaction, in all the wrong places… a satisfaction that is unattainable except in God. Old John Gill writes of the house of feasting, “where there is nothing but noise and clamour, luxury and intemperance, carnal mirth and gaiety, vain and frothy conversation, idle talk and impure songs, and a jest made of true religion and godliness, death and another world.”

FOR DEATH IS THE DESTINY OF EVERY MAN: Literally, this might read: “For death is the end of all in Adam!”

THE LIVING SHOULD TAKE THIS TO HEART: This phrase gives off a ray of hope. The “living” are contrasted with the “dead”, and “Anyone who is among the living has hope — even a live dog is better off than a dead lion!” (Ecc 9:4). Even though the “living” know that they will die (Ecc 9:5), and especially BECAUSE they know this (as Ecc 7:1-6 makes plain), they may avail themselves of the remedy offered by God. The dismal parade of life, that winds inexorably toward the grave, may be a sad and melancholy sight — one that we would prefer not to look at or think about. But it is in the thinking about it, unpleasant but necessary, that we are being prepared for the alternative. “Teach us to number our days aright, that we may gain a heart of wisdom” (Psa 90:12). We must have the bad news first, and really see it for what it is, before the “good news” has any real meaning!

“The best course is to buy a house across a road from a cemetery and look at it every morning. Reminding yourself where it all ends anyway, you’d never get upset about anything again” (Mildred Davis).

Ecc 7:3

// 2Co 6:10 (“Sorrowful, yet always rejoicing”); Mat 5:4 (“Blessed are those who mourn, for they will be comforted”). “I tell you the truth, you will weep and mourn while the world rejoices. You will grieve, but your grief will turn to joy. A woman giving birth to a child has pain because her time has come; but when her baby is born she forgets the anguish because of her joy that a child is born into the world. So with you: Now is your time of grief, but I will see you again and you will rejoice, and no one will take away your joy” (Joh 16:20-22).

SORROW IS BETTER THAN LAUGHTER, BECAUSE A SAD FACE IS GOOD FOR THE HEART: Sorrow is better… IF it leads to repentance: “Godly sorrow brings repentance that leads to salvation” (2Co 7:10; cp Psa 51). Any and all affliction and suffering and trial is good, and positive, and beneficial, for it is useful to the development of characters that will be eternal, and eternally pleasing to God: “Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal” (2Co 4:16-18).

A SAD FACE IS GOOD FOR THE HEART: Sorrow will cause the heart to meditate on more worthwhile and lasting attitudes and actions: “It is good for me to be afflicted so that I might learn your decrees” (Psa 119:71; cp Luke 6:21).

Ecc 7:4

THE HEART OF THE WISE IS IN THE HOUSE OF MOURNING, BUT THE HEART OF FOOLS IS IN THE HOUSE OF PLEASURE: Again, the wise face up to mourning — to the reality of life’s brevity and death’s inevitability. Better by far to minister to the sick and afflicted (as Jesus did in an extraordinary way: Joh 11:31!) than to fawn upon the rich and powerful… to take a quiet, contemplative stroll through a country cemetery than to attend the liveliest of parties! Every funeral reminds one of his own. “Ask not for whom the bell tolls; it tolls for thee!”

The house of mourning is the place of reality, whereas the house of pleasure is the place of illusion and fantasy. Whether it is the sensual pounding of 100-decibel music and the ever-flowing beer keg, or the refined tones of chamber music and the tinkling of cocktail glasses — or any other combination of such sounds and experiences — the house of pleasure is the place of fools (Pro 21:17). It is whistling past the graveyard. It is the band playing its last song as the Titanic sinks beneath the waves. “Life’s but a walking shadow, a poor player, that struts and frets upon the stage, and then is heard no more. It is a tale told by an idiot, full of sound and fury, signifying nothing” (WSh).

THE HEART: In Scriptural usage, of course, the “heart” is really the “mind”, which is the center of man’s attentions (Exo 7:23), thought (Deu 7:17), understanding (1Ki 3:9), morality (Pro 4:23), and memory (Deu 4:9). So this may suggest that, even when a man might be forced to be elsewhere, still “in his heart” he may choose to be “in the house of mourning”!

Ecc 7:5

IT IS BETTER TO HEED A WISE MAN’S REBUKE: The rebuke of the wise has substance and purpose. “Let a righteous man… rebuke me — it is oil on my head” (Psa 141:5). “Rebuke a wise man and he will love you” (Pro 9:8). “He who listens to a life-giving rebuke will be at home among the wise” (Pro 15:31). “Wounds from a friend can be trusted” (Pro 27:6).

THAN TO LISTEN TO THE SONG OF FOOLS: The song of fools is empty and powerless. They despise discipline (Pro 1:7; 15:32). “You strum away on your harps like David and improvise on musical instruments. You drink wine by the bowlful and use the finest lotions, but you do not grieve over the ruin of Joseph. Therefore you will be among the first to go into exile; your feasting and lounging will end” (Amo 6:5-7; cp Pro 23:29-35).

What does this mean in practical terms? It is better to spend one’s spare time, on a regular basis, in reading the Bible (listening to the rebukes of wise men!)… than it is to do almost anything else! Next to listening to God, and talking with God, and talking about God, and listening again, practically everything else in this cold, cruel, vain and meaningless world is just another “song of fools”!

Ecc 7:6

LIKE THE CRACKLING OF THORNS UNDER THE POT: “The pun, ‘Like the sound of “sirim” (thorns) under the “sir” (pot, caldron)’, is caught by Moffatt’s ‘Like nettles crackling under kettles’ ” (Eaton). Very dry thorns may be gathered as kindling, a fire-starter; they burst into flame quickly, and they make a loud crackling noise as they burn, and they give off a bright flame… but they are not a fire-sustainer: they are so soon gone, giving no real heat (cp Psa 58:9; 118:12). Like the wandering, falling stars of Jud 1:13, they come quickly and they go just as quickly.

SO IS THE LAUGHTER OF FOOLS. THIS TOO IS MEANINGLESS: The laughter of fools is as short-lived and unsatisfying as a fire of dry thorns: it is consumed in a short, loud burst, but then nothing remains behind. For real warmth and comfort one must look elsewhere. “Woe to you who laugh now, for you will mourn and weep” (Luk 6:25).

“All kinds of wood burn silently, except thorns, which crackle and cry out, ‘We too are wood’ ” (Talmud).

Ecc 7:7

EXTORTION TURNS A WISE MAN INTO A FOOL: “Surely oppression maketh a wise man mad” (KJV). Are the KJV, RSV, and NASB — or the NIV and ASV (which translates the same word as “extortion”) better here? In other words, does this verse refer to “oppression” (as something that is suffered by the subject, as per HAL), or to “extortion” (as something that is practiced by the subject, as per BDB)?

If we accept the first of these, ie, that “oppression” is a burden under which men may be driven to distraction (cp Deu 28:33,34), then we have an idea more in keeping with the wider context of Ecclesiastes. However, in doing so, we destroy the synonymous parallelism with the last part of the same verse.

On the other hand, the NIV rendering (“extortion”) — which more naturally suggests that which the subject does, and not what is done to him, works well in the parallel — but seems somewhat incongruous in the wider context. Which is correct?

AND A BRIBE CORRUPTS THE HEART: Lit “gift” (as in AV), but “bribe” surely gives the sense here (cp RSV). The LORD expressly forbade His priests to take bribes, gifts, or payments of any kind: Exo 23:8; Deu 16:19; Psa 26:9,10; Pro 15:27; 17:23.

Ecc 7:8

THE END OF A MATTER IS BETTER THAN ITS BEGINNING: “End” here suggests not so much “finality”, as it does “outcome” or “result” (cp Pro 14:12). The writer implies that trials (the “oppression” of v 7) may be of limited duration, and that the outcome will be the developing and strengthening of faith, which makes the trial worthwhile (Jam 1:2-4; 5:7-11; cp Job 42:12). In turn this encourages patience or endurance in trials and afflictions. This is analogous to Ecc 7:1: “the day of death [is better] than the day of birth.” “He who stands firm to the end will be saved” (Mat 10:22; 24:13).

“A true evaluation of any project can be made only at its conclusion, not at its beginning. Unwise critics tend to indulge in rash and hasty conjectures. Jesus was born in a manger in humble circumstances; therefore men judged him of no account (Isa 53); yet ultimately he was granted a Name above every name (Phi 2:9). The Kingdom is as a mustard seed, small and insignificant in its beginning [Mat 13:31; Mar 4:31; Luk 13:19]; but eventually filling all the earth (Rev 5:10). Israel’s beginning was small, but her end will be glorious (Psa 72)” (Krygger).

“Look at [our] Lord and Master; see His beginning. He was despised and rejected of men; a man of sorrows and acquainted with grief. Would you see the end? He sits at his Father’s right hand, expecting until his enemies be made his footstool. ‘As He is, so are we also in this world.’ You must bear the cross, or you shall never wear the crown; you must wade through the mire, or you shall never walk the golden pavement. Cheer up, then, poor Christian. ‘Better is the end of a thing than the beginning thereof.’ See that creeping worm, how contemptible its appearance! It is the beginning of a thing. Mark that insect with gorgeous wings, playing in the sunbeams, sipping at the flower bells, full of happiness and life; that is the end thereof. That caterpillar is yourself, until you are wrapped up in the chrysalis of death; but when Christ shall appear you shall be like him, for you shall see him as he is. Be content to be like him, a worm and no man, that like him you may be satisfied when you wake up in his likeness. That rough-looking diamond is put upon the wheel of the lapidary. He cuts it on all sides. It loses much — much that seemed costly to itself. The king is crowned; the diadem is put upon the monarch’s head with trumpet’s joyful sound. A glittering ray flashes from that coronet, and it beams from that very diamond which was just now so sorely vexed by the lapidary. You may venture to compare yourself to such a diamond, for you are one of God’s people; and this is the time of the cutting process. Let faith and patience have their perfect work, for in the day when the crown shall be set upon the head of the King, Eternal, Immortal, Invisible, one ray of glory shall stream from you. ‘They shall be Mine,’ saith the Lord, ‘in the day when I make up My jewels.’ [Mal 3:16,17] ‘Better is the end of a thing than the beginning thereof’ ” (CHS).

AND PATIENCE IS BETTER THAN PRIDE: To see that there will be an end to each and every trial is to begin to develop patience or endurance, to accept those trials as coming from the hand of God (Lam 3:24-33; Psa 37:37-40). This is far better than to rebel against the hand of God, or to question why He does as He does — which can be symptomatic of pride.

Or, a slightly different approach: In any potentially divisive or difficult situation, patience is required to hear the WHOLE matter, and not to jump to conclusions. Pride (or anger, for that matter — as in v 9) may provoke a quick response, before all the facts are known; this will often make things worse. Cp Pro 13:10.

Ecc 7:9

DO NOT BE QUICKLY PROVOKED IN YOUR SPIRIT, FOR ANGER RESIDES IN THE LAP OF FOOLS: This continues the theme of v 8. “Do not be quickly provoked” (NIV) is “Be not hasty in thy spirit (Heb ‘ruach’)” (AV). The counterpart is “slow to become angry” (Jam 1:19). Also cp Pro 14:17; 16:32; 29:11; Eph 4:26.

In Ecclesiastes, “anger” may be expressed in a feeling of exasperation at the perplexities of life (Ecc 1:18; 2:23), or a feeling of resentment roused by unjust persecution (as here).

“Lap” or “bosom” (AV) indicates the innermost part of a person — that which is embraced or held to one’s heart; thus it does not express anger openly expressed, but held and “cherished” inside. This sort of feeling can be terribly destructive of one’s emotional and spiritual wellbeing.

Ecc 7:10

DO NOT SAY, “WHY WERE THE OLD DAYS BETTER THAN THESE?” FOR IT IS NOT WISE TO ASK SUCH QUESTIONS: This seems to refer to the “privilege” and tendency of the older to look back and pine for the way things were done (Job does something similar in Job 29:2-5, although he had perhaps more reason). The memory is very selective and only remembers the nice things, and forgets the difficulties (as the children of Israel did when recalling life in Egypt: Exo 16:3; Num 11:5,6; 14:1-4). We are dealing with the matter of discontent. Looking back to “the good old days”, is pouring scorn on the present and implying, quite wrongly, that there is no hope for the future. There is always hope for the present and the future, because God is in control!

“People have always looked back to the good old days. ‘If only we had lived then,’ they say, ‘we might have done better!’ Even Christians sometimes overestimate the early church, the Reformation, or periods of revival. Wise people certainly learn from the past, but they live in the present with all its opportunities. Overmuch dwelling on the past can prevent us from overcoming the world, which often seems so much more wicked today than ever before” (EBC).

Of course, there may have been an immediate context in which this principle was stated — something in the days of Solomon (or Uzziah, or Hezekiah — other candidates for authorship of Ecclesiastes) that caused men to think this way. Perhaps comparable to Paul’s “present distress” (or ‘present crisis’) in 1Co 7:26 — whatever that might have been.

“There is no weight nor truth in it; but men use it to excuse their crimes, and the folly of their conduct. ‘In former times,’ say they, ‘men might be more religious, use more self-denial, be more exemplary.’ This is all false. In former days men were wicked as they are now, and religion was unfashionable: God also is the same now as he was then; as just, as merciful, as ready to help: and there is no depravity in the age that will excuse your crimes, your follies, and your carelessness” (Clarke, 200 years ago!).

“It is folly to complain of the badness of our own times when we have more reason to complain of the badness of our own hearts (if men’s hearts were better, the times would mend) and when we have more reason to be thankful that they are not worse, but that even in the worst of times we enjoy many mercies, which help to make them not only tolerable, but comfortable. It is folly to talk up the goodness of former times, so as to derogate from the mercy of God to us in our own times; as if former ages had not the same things to complain of that we have, or if perhaps, in some respects, they had not, yet as if God had been unjust and unkind to us in casting our lot in an iron age, compared with the golden ages that went before us; this arises from nothing but fretfulness and discontent, and an aptness to pick quarrels with God himself. We are not to think there is any universal decay in nature, or degeneracy in morals. God has been always good, and men always bad; and if, in some respects, the times are now worse than they have been, perhaps in other respects they are better” (Henry, 350 years ago!).

Have things been in an absolute decline for 3,000 years — every successive generation a little bit worse than the previous one? Or does it merely appear that way when we look back with a nostalgic eye to the (more or less) immediate past? Or… is our age, right now, really worse to a very considerable degree than 25 or 50 or 75 years ago… because we are truly living in the Last Days? 1Ti 4 and 2Ti 3, and so forth. Maybe so. But the funny thing (or not so funny!) is that Bible expositors of 200 or 400 years ago (and Bible authors of 3,000 years ago) were writing that men in their own days thought the same thing — and pointing out that it was not wise to dwell on that too much.

Ecc 7:11

WISDOM, LIKE AN INHERITANCE, IS A GOOD THING: Similarly, the KJV has: “Wisdom is good WITH an inheritance” — as though the two belong together (BDB). But the whole context, with its “tob” (“good” or “better”) proverbs (eg, vv 1,2,3,5,8, etc) suggests that the two — wisdom and an inheritance — should be contrasted (as does HAL): “Wisdom is better (tob) than an inheritance” (cp Pro 8:11). This is of course true if wisdom is DIVINE wisdom, and the inheritance is an EARTHLY inheritance: cp Pro 3:13-18; 4:7-9; 15:33; 16:16. This contrast is made plain in the following verse…

AND BENEFITS THOSE WHO SEE THE SUN: In short, “those who see the sun” = everyone — except the stillborn child (Ecc 6:5).

Ecc 7:12

WISDOM IS A SHELTER AS MONEY IS A SHELTER, BUT THE ADVANTAGE OF KNOWLEDGE IS THIS: THAT WISDOM PRESERVES THE LIFE OF ITS POSSESSOR: This continues and explains v 11. Both wisdom and money (an inheritance, for example: cp Pro 10:15) are means of protection (so there is a comparison between the two); but one (wisdom) is eternal, while the other (money) is temporary and thus — ultimately — an illusion: money can offer no real protection, not in any way that truly matters.

“If one inherits possessions which give him power over his fellow man, it is good to have wisdom to direct his course, for money is a defence when wisely used. All that seems desirable in mortal life can be secured by the appropriate use of that power which is the prerogative of wealth, but even the wisest use of money cannot alter the law of mortality. It often prolongs life and eases the burden of the last few years. All the resources of the world are at the command of money, so that more than anything else it can give an extension of mortal life and provide a defence against the last enemy, but there comes a time when it can serve no more. Wise men and fools, gentle and brutish, ‘die and leave their wealth to others’. The defence breaks down utterly and the ‘king of terrors’ triumphs. Only knowledge and wisdom can have a basis for revival” (CEcc).

SHELTER: “Tsel” — literally “shadow”. In the Middle East (as in Texas!), the shade of a great tree or rock can be a very desirable thing, and a true “shelter”, for the sun’s rays can be very hurtful at certain times (cp Isa 25:5; 32:2; Jer 48:45; Jon 4:5). There may also be an allusion here to the shadow of the wings of the Cherubim, in tabernacle and temple — a most tangible example and illustration of the LORD’s protection for His people (Psa 17:8; 36:7; 57:1; 63:7; 91:10).

WISDOM PRESERVES THE LIFE OF ITS POSSESSOR: Especially in the ultimate sense: “Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent” (Joh 17:3). “The gift of God is eternal life in Christ Jesus our Lord” (Rom 6:23).

“If in this time of vanity and vexation of spirit, we fear God and keep His commandments, we shall be remembered. We may be misjudged and condemned by men, we may go to the land of forgetfulness without justice being done to us, but in the end ‘God will bring every work into judgment’ [Ecc 12:14]. If we have feared God in the days of mortality, we shall ‘come forth of them all’ [Ecc 7:18]. We shall prove the power of wisdom to give life to those who have it” (CEcc).

Ecc 7:13

CONSIDER WHAT GOD HAS DONE: WHO CAN STRAIGHTEN WHAT HE HAS MADE CROOKED?: The “crooked” conditions under which we all live (cp Ecc 1:15) were brought about by the original transgression and curse of Gen 3. This “human condition” cannot and will not be altered this side of God’s Kingdom. But even now, in the midst of a world filled with “crooked” people and “crooked” ways, those who love and serve God can choose, insofar as they are able, to walk in “straight” paths (Psa 125:5; Pro 2:10-15), while themselves not complaining or whining about their lot (Ecc 6:10,11).

Ecc 7:14

WHEN TIMES ARE GOOD, BE HAPPY: This has already been considered in Ecclesiastes. Man should always be thankful for the good things, which come from the hand of God — he must be thankful, and use them wisely, and find satisfaction therein.

BUT WHEN TIMES ARE BAD, CONSIDER: GOD HAS MADE THE ONE AS WELL AS THE OTHER: …But he must never forget that adversity has its uses for God, as well as prosperity. No matter what happens, no matter what life has to offer, the believer must remember that God is in control, and that He works for the ultimate good of those who love Him (Rom 8:28). “Adversity is a necessary experience in the life of a saint, being instrumental in providing the conditions whereby faith and obedience can be exercised to the purification of character, fitting him for entry into the Kingdom with life eternal (Heb 12:1-11; Jam 1:2-4)” (Krygger). Cp also Deu 8:3; Job 2:10; Isa 45:7.

THEREFORE, A MAN CANNOT DISCOVER ANYTHING ABOUT HIS FUTURE: This echoes Ecc 3:22; 6:12. It is precisely because the world as now constituted is a “crooked” world — with seemingly random “punishment” of the righteous, and “reward” of the wicked — that even a God-fearing man cannot know what shall happen next, either to himself or his loved ones. As Job discovered in his extremity, God does not explain all His actions, nor reveal His immediate purposes, to His children (cp Pro 27:1; Jam 4:14; Mat 6:34). But His ultimate purpose IS revealed: that the whole earth will at last be filled with His glory, through a multitude of redeemed ones, who have themselves suffered afflictions and overcome the world through their faith in Him.

Ecc 7:15

IN THIS MEANINGLESS LIFE OF MINE I HAVE SEEN BOTH OF THESE: A RIGHTEOUS MAN PERISHING IN HIS RIGHTEOUSNESS, AND A WICKED MAN LIVING LONG IN HIS WICKEDNESS: It is quite possible, in every human experience, to see how righteous deeds are seemingly punished, while wickedness is seemingly rewarded. Man’s knowledge and personal experience is so limited — by time, for one thing, as Qoheleth has earlier stated (Ecc 3) — that it may appear that God Himself is being grossly unfair. All such misperceptions arise from man’s limited perspective. Or, as Paul puts it, “If only for this life we have hope in Christ, we are to be pitied more than all men” (1Co 15:19). In other words, if we expect that all good will be amply rewarded, and all evil will be amply punished, IN THIS LIFE… then we are setting ourselves up for big disappointments. God has a grand purpose — even in the sufferings of His people, who love Him and trust Him and wait upon Him — but this purpose will be fully realized only in the Age to Come, when the “vanity” of His new ongoing creation will be delivered into the glorious liberty of God’s dear children (Rom 8:18-25).

A RIGHTEOUS MAN PERISHING IN HIS RIGHTEOUSNESS: Even good and righteous men can be overtaken by death early on in their lives (Psa 102:23,24; Heb 11:36-38) — like Naboth, for example (1Ki 21:13). Also see Mat 23:34; Joh 16:2.

A WICKED MAN LIVING LONG IN HIS WICKEDNESS: …While a wicked man may seem to prosper, and to prosper long — in contrast to the righteous who die young (Job 21:7; Psa 73:12; Jer 12:1; Hab 1:13-17). But, when measured against eternity, such a life of “prosperity” is as fleeting and ephemeral as a morning mist when the sun arises in its heat (Psa 37; 90:1-12; Jam 4:13,14), or as the fragile flowers of spring when the hot winds of summer blow (1Pe 1:24,25; Isa 40:6-8).

Ecc 7:16

DO NOT BE OVERRIGHTEOUS, NEITHER BE OVERWISE — WHY DESTROY YOURSELF?: Since no ordinary man may be truly righteous — as v 20 points out — there can never, in a literal sense, be a man who is “overrighteous”! So what does this word “overrighteous” suggest? Probably pride and self-righteousness — like the Jews’ pseudo-“righteousness” (Rom 10:3; Mat 5:20; 6:1,2; 23:1-36; Luk 5:32; Isa 65:5; Mal 2:17; 3:13-15). Religious fanaticism, morbid and overly scrupulous; an overstrained “righteousness”, a “righteousness” of affectation and technical “works” and asceticism (Col 2:23) — like the self-satisfaction exhibited by the Pharisee whose fasting and giving exceeded that of other men (Luk 18:12-14), so that he was so sure he stood firm in God’s sight (1Co 10:12).

Or, considering the background of Ecclesiastes, here is perhaps a reference to Uzziah’s “overrighteous” attempt to act as a priest as well as a king, thus overstepping the position granted him by Yahweh — in which he “destroyed” himself.

NEITHER BE OVERWISE: “It is possible to have a Bible full of notes, yet to be lacking in true wisdom and understanding. Learning is not an end in itself, but a means to an end (Pro 4:5-8; 1Co 13; 2Pe 1:5-11)” (Krygger).

“Be not opinionated, and conceited of thy own abilities. Set not up for a dictator, nor pretend to give law to, and give judgment upon, all about thee. Set not up for a critic, to find fault with every thing that is said and done, nor busy thyself in other men’s matters, as if thou knewest every thing and couldest do any thing” (Henry).

So Qoheleth also warns against condescendingly revealing superior knowledge, against always seeking to put others right regardless of their feelings and customs, and against dispensing wisdom with the air of always being right. Such people draw undue attention to themselves, and earn the dislike of others by making them feel inferior — besides which, they very seldom lead anyone into a better way of life.

WHY DESTROY YOURSELF?: “Why should you be dumbfounded?” (NET). “Lest thou be confounded” (LXX). BDB supports these renderings.

Ecc 7:17

DO NOT BE OVERWICKED: “Qoheleth is not condoning a little sin and warning us not to go too far, as though Yahweh will tolerate some transgression, if we do not overdo it. Paul reveals the folly of this iniquitous attitude to Yahweh in Rom 3:8. The person that deliberately sets out to sin, even a little, shall die (Pro 10:27-31; Eze 18:20-24; Heb 10:26-31). Qoheleth means, do not be overwicked in your own estimation of yourself; so do not magnify your failings out of all proportion, imagining your sins to be so black as to place you beyond the scope of the Father’s forgiveness (Psa 103; Isa 1:18). An attitude that limits the Father’s mercy and forgiveness tends to dry up faith and be nonproductive of the good works that glorify God. This is a self-destructive spirit that can be evicted only by meditation and by prayer” (Krygger).

AND DO NOT BE A FOOL — WHY DIE BEFORE YOUR TIME?: Fools who thought they could “get away with it”, and died in their folly before their appointed time, include Nadab and Abihu (Num 3:4), Korah, Dathan, and Abiram (Num 16), and Ananias and Sapphira (Acts 5). In such (perhaps exceptional) cases, “the years of the wicked are cut short” (Pro 10:27-29), and “bloodthirsty and deceitful men will not live out half their days” (Psa 55:23; cp Psa 58:3-9; 73:18).

Furthermore, and in general, a “wicked” lifestyle can also be a very foolish life: so many pursuits can lessen one’s quality of life, as well as shorten one’s actual life: alcoholism, drug addiction, tobacco consumption, gluttony, sexual promiscuity (either heterosexual and homosexual).

Ecc 7:18

IT IS GOOD TO GRASP THE ONE AND NOT LET GO OF THE OTHER. THE MAN WHO FEARS GOD WILL AVOID ALL EXTREMES: The extremes to avoid are self-righteousness and self-condemnation. To assert one’s righteousness is folly; but likewise, to condemn oneself is folly — both roles belong to the Father and not to His children. On the other hand, however, it is good to have something of each extreme in our spiritual make-up: (a) to feel a confidence in the promises of God, and His mercy extended to us — even as we avoid feeling that we are “righteous” in and of ourselves; and yet also (b) to remember our weaknesses, and to recognize our shortcomings, rather than hiding them away — even while we avoid condemning ourselves.

THE MAN WHO FEARS GOD: “The fear of the LORD is the beginning of knowledge” (Pro 1:7; 9:10). “Who will not fear you, O Lord, and bring glory to your name? For you alone are holy. All nations will come and worship before you, for your righteous acts have been revealed” (Rev 15:4).

“The man who goes to an extreme in saving money, becomes more and more saving. The man who goes to extremes in developing business, becomes more and more devoted to that object, and increasingly indifferent to everything else. The man who goes to extremes in careful provision for family exigencies, becomes more and more careful and anxious, until the words of Christ, which tell us to be without carefulness, cease to have the least meaning for him. All these classes of extremists — and they are legion — sink at last into a state of spiritual turpitude, in which all sensibility is gone. The present world, which they have loved, has slain them, while they continue to think they are alive” (SC 159).

Ecc 7:19

WISDOM MAKES ONE WISE MAN MORE POWERFUL THAN TEN RULERS IN A CITY: “Wisdom is not the knowledge of accumulated facts but the inner strength that comes from a God-instructed conscience” (EBC). “Wisdom is better than strength” (Ecc 9:16). Cp Pro 21:22: “A wise man attacks the city of the mighty and pulls down the stronghold in which they trust” (also cp Pro 24:5). And 2Co 10:4,5: “The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds. We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ.” What is being considered here is the strong, fortified “city” of pretense, self-righteousness, and pride which is… MAN HIMSELF. How might such a “fortress” be conquered? Not by a powerful army! But rather by wisdom: by the wise man of God equipped with the armor of God (Eph 6:11-17). By the “sword of the Spirit” he may throw down the strongholds in his own life, the fortresses he has erected in his own mind, thus breaking down all barriers that stand between himself and a full, humble, obedient service of the LORD. Such a victory will never be won by natural strength, but by spiritual wisdom.

RULERS: Heb “shalliytim” = princes, ie, warriors, or military commanders.

Ecc 7:20

THERE IS NOT A RIGHTEOUS MAN ON EARTH WHO DOES WHAT IS RIGHT AND NEVER SINS: Still the writer must remind us once again: no matter how hard a righteous man attempts to please the LORD, he will inevitably fall short, because of the law of sin in his members (Rom 3:9,20,21; 7:15-25; 1Jo 1:8-10). “For there is no one who does not sin” (1Ki 8:46; 2Ch 6:36). Cp also Psa 130:3; 143:2; Pro 20:9; Jam 3:2.

Ecc 7:21

DO NOT PAY ATTENTION TO EVERY WORD PEOPLE SAY, OR YOU MAY HEAR YOUR SERVANT CURSING YOU: Human weakness and fallibility (v 20) is seen particularly in the inability to control the tongue (cp Jam 3:2-12). “Qoheleth cautions against heeding the effects of gossip, for men and women will gossip continually, an additional proof that all sin and fall short of the glory of God. Most gossip is lightly spoken, and of little importance, so there is no need to lose one’s serenity of mind because of it” (Krygger).

Ecc 7:22

FOR YOU KNOW IN YOUR HEART THAT MANY TIMES YOU YOURSELF HAVE CURSED OTHERS: Our own experience is sufficient proof that vindictiveness arises from human sinfulness and is frequently inaccurate. Krygger is somewhat more charitable than this, for he writes: “If we need proof of the truth of this [ie, that gossip need not be heeded: v 21], then remember that your own idle talk of others carried no real animosity. However, malicious gossip that is deliberately aimed at destroying another’s good name is really slander, and has its roots in envy, jealousy and hatred (Mat 12:34-37).”

“According to Young’s the Hebrew word here rendered ‘curse’ is rather elastic: ‘To lightly esteem, to vilify, to revile’… Do we ever speak slightingly of any of them? Assuredly we do, indulging in rather extreme criticism sometimes, it may be… With a recollection in our hearts of caustic comments we have passed on others, it is surely wise to forgive equally severe criticism others may pass on us. The wise course with all criticism is to seek the benefit which may come from all that is constructive, and to ignore everything else. It is just because so few people are wise enough so to act that the Preacher’s admonition may be of great value. All who revere the Scriptures will pay heed when they see the meaning of a passage whether it has to do with the fundamental truths affecting salvation or whether — as in the passage under review — it presents sound advice to help us through the difficulties of everyday life” (CEcc).

Ecc 7:23

ALL THIS I TESTED BY WISDOM AND I SAID, “I AM DETERMINED TO BE WISE” — BUT THIS WAS BEYOND ME: As he pursued the use of wisdom in a practical sense, he came to discover the limitations of such wisdom, in at least two ways: (1) because the human mind, in its present corrupted state, can stretch only so far (v 23), and (2) because some wisdom is simply inaccessible, even to the very best of human minds — it is kept hidden in the Eternal Mind (v 24).

Ecc 7:24

WHATEVER WISDOM MAY BE, IT IS FAR OFF AND MOST PROFOUND — WHO CAN DISCOVER IT?: Wisdom is inaccessible, or accessible only at a steep price: it is as though it were buried far beneath the surface of the earth, or hidden in the depths of the sea (Job 28:12,21, etc in context; Psa 36:6). Or, alternatively, wisdom is far above the earth — “too lofty for me to attain” (Psa 139:6). Either way, “the secret things belong to the LORD our God” (Deu 29:29). Paul confesses his limitations in understanding the deep things of God: “Oh, the depth of the riches and the wisdom and the knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!” (Rom 11:33; cp 1Co 1:9-25; Job 11:7).

It has been pointed out that the knowledge of any man or woman (or, for that matter, the accumulated knowledge of all mankind) is like a circle that surrounds us. In this analogy, the perimeter of the circle represents the outer boundary, the limit of what is known; beyond that line there is the unknown. As the circle expands, that is, as more is learned — of ANY subject — it is obvious that the line is still there, and there is still the unknown beyond that line. But now, with the growth of knowledge, and the widening of the circle, the circumference of the circle of that knowledge is growing too. In other words, the more we learn, the more we appreciate how little we know, and how much more there is to learn! Ad infinitum!

Of course, humanly speaking, the best example of this limitation of human knowledge is the ultimate line which our inquiries can never cross: the last line, beyond which is the true unknown, is the line of death. Who can go to explore that dark land and return to reveal all its mysteries? No one.

Man continues to study the workings of the human brain. As time goes by, certain advances have indeed been made — we are told that scientists now understand the fundamental purposes of various parts of the brain itself, and how chemical or electrical stimuli, or a tumor or injury can disrupt its workings in a particular area, while leaving other functions unimpeded. Even in such instances, scientists are only now beginning to perceive how — even when the work of one functional area of the brain is interrupted — other parts of the brain may go beyond their ordinary functions to take over this other necessary job, as though the human brain is a self-repairing apparatus!

One great hindrance in such study, of course — and it seems to be hinted at in these verses — is this: when we study the human brain, we are using the human brain! And our understanding, such as it is, is limited by the fact that we are studying ourselves, and we simply have no platform higher than ourselves on which to stand, in order to evaluate objectively what we are and how we work.

Ecc 7:25

SO I TURNED MY MIND TO UNDERSTAND, TO INVESTIGATE AND TO SEARCH OUT WISDOM AND THE SCHEME OF THINGS: Man is born knowing nothing; if he would be wise, he must exert himself tremendously, laboring long and hard to acquire knowledge and its byproduct wisdom. When he has children, he will labor just as diligently to impart to them as much of knowledge and wisdom as he is able (Deu 6:6-9; Pro 4:1-13; 2Ti 3:14-17). And all of this will be for the purpose, not simply of knowing, but of DOING what is good and right in the sight of God: “If we are honest-hearted, or at least striving with all our might to be honest-hearted — and this should be absolutely fundamental with any claiming to be a brother or sister of Christ — then the greatest thing we need, and what we should most pray for — is to see the right way in any circumstance, condition, doctrine or issue” (GVG).

AND TO UNDERSTAND THE STUPIDITY OF WICKEDNESS: Wickedness is so stupid because it is so destructive — of everything holy and peaceful and pleasant and beneficial. Following the cravings of our flesh, of our natures, excludes us from the covenants of promise, and makes us the objects of God’s wrath (Eph 2:1-3,12).

AND THE MADNESS OF FOLLY: Following the ways of that seductive temptress, “Folly”: cp Pro 5:3-6; 7:5-17.

Ecc 7:26

I FIND MORE BITTER THAN DEATH THE WOMAN WHO IS A SNARE, WHOSE HEART IS A TRAP AND WHOSE HANDS ARE CHAINS. THE MAN WHO PLEASES GOD WILL ESCAPE HER, BUT THE SINNER SHE WILL ENTRAP: As in the Book of Proverbs, “Folly” (v 25) is presented allegorically, as a “strange woman”, an adulteress — who waits at the corners of the streets, and in dark alleys, to seduce the young and the gullible (Pro 2:16; 5:1-13,16,22; 7:1-27). “Her personality is dominated by the instincts of the hunter {‘snares’ and ‘nets’), and she is forceful in her attentions (‘hands’ as ‘prison fetters’)” (Eaton). There is a strong Biblical basis for this parable, since much of the idolatry of the Middle East in Bible times involved immorality: the “worship” of such “gods” was by the observance of various lewd fertility rites, that often culminated in sexual intercourse — and the “priestesses” of such cults were nothing but “holy” prostitutes (eg, Num 25:1-3). Thus the strong connection between idolatry and adultery. Generally, cp women such as Delilah (Jdg 16:4-22) and Jezebel (1Ki 16:31; 18:13; 19:1-2; 21:6-16). (And in the NT as well, false worship is symbolized by a great whore: Rev 17; 18:1-5.)

Sadly, and more personally, either Solomon is now talking about his own most egregious failings, or else Qoheleth (if he be someone else here) is recalling those failings of Solomon: for “his [strange, or foreign] wives led him astray” and “turned his heart after other gods” (1Ki 11:3,4).

Ecc 7:27

SAYS THE TEACHER: This is the only place in this main body of the book (Ecc 1:3–12:7) in which third person speech (“he”) is again introduced. This little phrase, occurring as it does roughly in the middle of the book, is a reminder that all the main text through this central section (Ecc 1:3-12:7) is a first person account, the personal observations of the Teacher or Preacher.

TEACHER: “Qoheleth” (Ecc 1:1n).

LOOK… THIS IS WHAT I HAVE DISCOVERED: “ADDING ONE THING TO ANOTHER TO DISCOVER THE SCHEME OF THINGS”: “Adding one thing to another” is to “find out the account” — an accounting or commercial term. It is as if the Preacher has been poring over the financial statements of life item by item, counting all the discrepancies and calculating all the totals. And what he has discovered is, in short, that — from a human standpoint — many things just “don’t add up”!

Man cannot save himself, because he cannot find a rock on which to stand, nor the fulcrum with which he can lift himself up. It is as though man is sinking in quicksand — who will pull him out? He looks in vain in this direction and that, but finds no one who can do so — because all men are sinking in the same quagmire. So Qoheleth, by his own in-depth study of the human condition, realizes that in the very nature of things man cannot save himself from death, nor can he save his brother (Psa 49:7). He needs someone from outside, but with access to the human condition, someone who stands on solid ground, someone with a strength that the best of mortal, sinful men lack — the “one upright man among a thousand” — to lift others out of the morass.

And so Qoheleth now sees (or now points out to his readers, for the first time) the need for such a man: the Redeemer (v 28)! He needed to become fully conversant with the “bad news”, as his story to this point in Ecclesiastes makes evident, before he could appreciate the “good news” — what the Almighty LORD of the Universe had in mind all along for the salvation of mankind.

Ecc 7:28

WHILE I WAS STILL SEARCHING BUT NOT FINDING: Qoheleth is letting his readers know that his next conclusion is not one of casual inquiry, but of long, thorough, diligent, painstaking research. What has he discovered? That, whereas sin entered the world through the sin of one woman (in which, of course, the man was involved) (Gen 3:1-7; Rom 5:12; cp 1Co 11:7-9; 1Ti 2:11-15), so the salvation of the world will be through one special man, the promised seed of that woman (Gen 3:15).

I FOUND ONE UPRIGHT MAN AMONG A THOUSAND: Christ is called “one among 10,000” in Song 5:10-16. That is, the “one man” who can act as a redeemer, or mediator, for all the rest, ie the “thousand” or the “ten thousand” (Job 33:23,24).

BUT NOT ONE UPRIGHT WOMAN AMONG THEM ALL: Cp Solomon’s “strange wives”. “Though Solomon’s desire to compete with other Oriental potentates may in large measure account for his building up a royal harem, he found that a harem did not provide the appropriate companion for man. How much better he would have been with one good wife, such as he speaks of in Ecc 9:9 and Pro 31!” (EBC).

Ecc 7:29

THIS ONLY HAVE I FOUND: GOD MADE MAN UPRIGHT: God made man in His own image and likeness (Gen 1:26), to walk on two feet, upright, and lifted up from the contaminating earth, out of which he had been made.

BUT MEN HAVE GONE IN SEARCH OF MANY SCHEMES: But it has been man’s disposition to seek out many “schemes” by which he might return, figuratively, to crawling upon, or groveling in, the very dust (Gen 3:14), like his “father” the serpent, the dust from which his Heavenly Father sought to rescue him!

SCHEMES: Sw in 2Ch 26:15: “In Jerusalem he (Uzziah) made MACHINES designed by skillful men for use on the towers” (or “engines engineered by the ingenious”!).

More generally, this suggests how the human heart is capable of all manner of schemes of wickedness: Jer 17:9; Mat 15:18,19.

Ecc 8:1

WHO IS LIKE THE WISE MAN? WHO KNOWS THE EXPLANATION OF THINGS?: This phrase looks like the conclusion to the preceding section, rather than the beginning of the next one. It is comparable to Hos 14:9, which concludes that whole prophecy: “Who is wise? He will realize these things. Who is discerning? He will understand them” (cp Jer 9:12). Wisdom is extolled here, as often in Proverbs: Pro 1:5; 3:35; 15:7,31; etc.

THE EXPLANATION OF THINGS: In Hebrew, “the noun [‘pesher’] denotes ‘solution; explanation; interpretation; meaning’ (HAL, BDB)” (NETn). The Aramaic equivalent [‘peshar’] signifies “an interpretation of a dream or prophecy” (Dan 2:5-7; 4:3,15,16; 5:12,15,16; 7:16).

WISDOM BRIGHTENS A MAN’S FACE: As the face of Moses shone after his audiences with God (Exo 34:29; 2Co 3:7-9), and as the face of Christ likewise shone forth at the Transfiguration (Mat 17:2; Mar 9:3-6; Luk 9:29), and his revelation to John (Rev 1:16), and the face of Stephen at his martyrdom (Act 6:15). All such incidents are indicative of receiving favor in the Divine Presence (Num 6:25; cp Psa 19:8).

In a sad contrast, there was Uzziah, who received leprosy in his “countenance”, or “forehead” (2Ch 26:20) — when he intruded, wrongly, into the Presence of God. He sought God’s favor, but wrongly, because presumptuously. His face was changed also, but not as he would have desired! It even shone white, but the whiteness was the hideous sight of leprosy in his forehead!

AND CHANGES ITS HARD APPEARANCE: Or, as AV, “the boldness of his face shall be changed.” In the presence of the king, the face of the obedient man loses its hardness and stubbornness, and becomes gentle and receptive (ct Pro 7:13; Dan 8:23; Deu 28:50). Or, as Henry puts it, “The sourness and severity of his countenance… shall be changed by it into that which is sweet and obliging. Even those whose natural temper is rough and morose… by wisdom are strangely altered; they become mild and gentle, and learn to look pleasant.”

Ecc 8:2

OBEY THE KING’S COMMAND, I SAY, BECAUSE YOU TOOK AN OATH BEFORE GOD: Or, as the AV, “in regard of the oath of God”; it was the king who took an oath before God — not the listeners! Implicitly, though, the listeners were bound by their promise to obey Yahweh, and thus to obey His appointed representative (Exo 22:11; 1Ki 2:43). “The kings of Israel took office at the appointment of Yahweh. At their coronations they were expected to take the oath of God, and declare their loyalty and fidelity to the Deity. They were required to study the law daily, and to administer justice and judgment to the people (Deu 17:12-19; 1Ch 11:2,3; 2Ch 9:8). The king’s office, therefore, carried divine authority to which the people must submit (2Sa 5:13). Failure to obey the king’s command brought swift punishment (Pro 19:12; 20:2)” (Krygger).

OBEY THE KING’S COMMAND: Literally, “observe the mouth of the king” — be attentive to everything he says.

Ecc 8:3

DO NOT BE IN A HURRY TO LEAVE THE KING’S PRESENCE. DO NOT STAND UP FOR A BAD CAUSE, FOR HE WILL DO WHATEVER HE PLEASES: To leave the royal presence unbidden is, in effect if not actual fact, to be disobedient to him (Pro 20:2; 24:21; Hos 11:2; cp Ecc 10:4). Thus Cain went out from the LORD’s presence (Gen 4:16). And thus the rebellious Sheba called all Israel to return to their own tents (2Sa 20:1).

Do not renounce your service to the king, for rebellion against divine authority is a grievous sin (Psa 2:1-4; 68:21), and will surely be punished (Dan 4:32-35; cp Luk 19:27; Heb 10:26-30; 1Jo 2:18,19).

Another possible reference to the life and times of Uzziah, who hastened to leave the Temple with his leprosy (2Ch 26:20).

Reorganizing the sentence, along with the last phrase of v 2, this might read: “Regarding the oath of God (the Melchizedek kingly priest of Psa 110:1-4), do not be hasty!” That is, don’t try to usurp what has not been sworn to YOU!

Ecc 8:4

SINCE A KING’S WORD IS SUPREME, WHO CAN SAY TO HIM, “WHAT ARE YOU DOING?”: The extent of royal power, including the power to raise taxes and conscript service, is outlined in 1Sa 8:10-18.

Especially is this true of the LORD Himself, the Divine King — who surely does as He pleases, with none to hinder Him (Jon 1:14; Job 23:13; Psa 115:3; 135:6; Pro 19:21).

Ecc 8:5

WHOEVER OBEYS HIS COMMAND WILL COME TO NO HARM: Obedience to those in authority is a Scriptural command (Rom 13:1-8; Tit 3:1; 1Pe 2:13,14). “The ‘law of the land’ is to be observed by the Christian community as though it were God’s law (Rom 13:3,5; 1Pe 3:13). Only the lawless need fear civil law (1Ti 1:9). The Christian need not get involved in ‘civil disobedience’ (Rom 12:17-19). The Christian is to go ‘the extra mile’ in this regard, even as the Nazarene taught (Mat 5:41,42)” (Miller). “A king delights in a wise servant, but a shameful servant incurs his wrath” (Pro 14:35).

AND THE WISE HEART WILL KNOW THE PROPER TIME AND PROCEDURE: A wise man knows when and where to act; he not only does the right thing, but he does it at the right time — not too hastily and not too tardily.

The foolish virgins waiting for the Bridegroom tried to do the right thing — just as had the wise virgins (Mat 25:1-13) — but they were not prepared ahead of time, and then it was too late, and the door was shut upon them. Esther, by contrast, thought carefully as to the appropriate time and place to put her petition to the king (Est 7:2-4), and was successful.

THE PROPER TIME: “The term ‘eth’ (‘time’) connotes ‘a proper, suitable time for an event; the right moment’ (HAL, BDB); eg, ‘it was the time for rain’ (Ezr 10:13); ‘a time of judgment for the nations’ (Eze 30:3); ‘there is an appropriate time for every occasion’ (Ecc 3:1); ‘the time when mountain goats are born’ (Job 39:1); ‘the rain in its season’ (Deu 11:14; Jer 5:24); ‘the time for the harvest’ (Hos 2:11; Psa 1:3); ‘food in its season’ (Psa 104:27)” (NETn).

Ecc 8:6

FOR THERE IS A PROPER TIME AND PROCEDURE FOR EVERY MATTER: Continuing the thought of v 5.

THOUGH A MAN’S MISERY WEIGHS HEAVILY UPON HIM: “Misery” is Heb “ra” — evil. This is Rom 8:19-23 again: the whole “creation” (by which may especially be meant the “new creation”) continues to be subject to “vanity” (frustration, futility) in its struggle in this world — for its only hope rests with God Himself, who only can rescue man from the “bondage to decay”.

Ecc 8:7

SINCE NO MAN KNOWS THE FUTURE, WHO CAN TELL HIM WHAT IS TO COME?: An echo of Ecc 6:12: “Who can tell [man] what will happen under the sun after he is gone?” Man’s frustration is increased by his recognition that the future is closed and dark to him. But of course his faith in God ought to be increased also — if and when He recognizes that the Almighty DOES hold the keys to the future! And that the Almighty is prepared to reveal to men who trust in him as much of the future as they need to know (cp 1Th 5:1-5).

Ecc 8:8

NO MAN HAS POWER OVER THE WIND TO CONTAIN IT: The word is “ruach”, which might with equal merit be translated “wind” or “spirit”. NEB and NASB use “wind”, as does the NIV; but the NIV mg, as well as AV, RSV, and LXX, use “spirit”. The presence of “death” in the next phrase, which is presumably parallel, points toward “spirit” as the proper rendering. Cp Mat 10:28: there is One who has power of the spirit (breath), the soul (life), and the body — and it is not man! At death, this “spirit” returns to God who gave it (Ecc 12:7).

NO ONE HAS POWER OVER THE DAY OF HIS DEATH: Or even the death of his brother: Psa 49:7-19; Gen 3:19; Ecc 9:5. A good example of this is the case of Hezekiah, who realized how powerless he was when confronted with the news of his impending death (2Ki 20:1-3). And likewise, David knew that the day of Saul’s death was in the hand of God: “As surely as the LORD lives… the LORD himself will strike him; either his time will come and he will die, or he will go into battle and perish” (1Sa 26:10).

There is a time to be born, and a time to die (Ecc 3:2). No one has power over the life force, to retain it one moment longer than it might otherwise last… except the LORD (Deu 32:39,40; 1Sa 2:6-10).

” ‘Redeem the time’ [Eph 5:16; Col 4:5]. This is the precept, the echo of a past inspiration, which the Holy Spirit of God would still sound in our ears as we look forward to the termination of present life. Spend the life in earnest, and as if the whole future depended upon it. Spend to-day as if there were no certain to-morrow. Be watchful about little things, and especially the brief moments of time. The few pence and the fragments of food have their value” (A. WilIiamson, BI).

NO ONE HAS POWER OVER THE DAY OF HIS DEATH. AS NO ONE IS DISCHARGED IN TIME OF WAR…: KJV has: “Neither hath he power in the day of death: and there is no discharge in THAT war” (ie, the battle with death): “Death is an enemy that we must all enter the lists with, sooner or later: There is no discharge in that war, no dismissal from it, either of the men of business or of the faint-hearted, as there was among the Jews (Deu 20:5,8). While we live we are struggling with death, and we shall never put off the harness till we put off the body, never obtain a discharge till death has obtained the mastery; the youngest is not released as a fresh-water soldier, nor the oldest as a soldier whose merits have entitled him to a discharge. Death is a battle that must be fought. There is no ‘sending’ to that war (so some read it), no substituting another to muster for us, no champion admitted to fight for us; we must ourselves engage, and are concerned to provide accordingly, as for a battle” (Henry).

NO ONE IS DISCHARGED IN TIME OF WAR: “Discharge” sig “to cast down” — ie, there is no casting aside of weapons in this war. It is possible, humanly speaking, for a soldier to obtain a furlough, for a period of time, from warfare (ie Deu 20:1-8), but in man’s continual warfare against death, there is no release — even temporary. From the cradle until the grave, he is a “soldier” in this war! “Man is destined to die once” (Heb 9:27).

SO WICKEDNESS WILL NOT RELEASE THOSE WHO PRACTICE IT: As Paul develops in his extended allegory in Rom 6, “King Sin” rules over all mankind. He is the absolute despot, and the commanding general — and all men are his subjects, and his soldiers. He releases no man willingly from this service, and he ultimately pays the final wages, and extracts the last measure of service: “the wages which Sin pays is… DEATH!” But Paul’s allegory also allows for a greater “King”, one who can deliver suffering man from his bondage to “King Sin” — it is through a different kind of death: those who are baptized into Christ Jesus are baptized into his death, and in a spiritual sense they die with him! This gives them the means to be released from their service to “King Sin”, so that they may serve a new and far superior master. Whereas the former Master pays the “wages” of death, the latter Master gives the gift of eternal life!

Ecc 8:9

ALL THIS I SAW, AS I APPLIED MY MIND TO EVERYTHING DONE UNDER THE SUN: Once again, Qoheleth reminds his listeners that this is not theoretical knowledge which he seeks to impart, but rather that he has experienced all this firsthand, by tireless inquiry and investigation.

THERE IS A TIME WHEN A MAN LORDS IT OVER OTHERS TO HIS OWN HURT: Better, as the NIV mg, “to their hurt”. This verse is describing wicked rulers, as is plain in v 10. Cp similar expressions in Neh 5:15; Est 9:1.

There is an honest recognition of the fact that there is evil in government. John Kenneth Galbraith put this very aptly when he said, “Under capitalism man exploits man; under communism it is exactly the reverse.” The problem may not be with the form of government nearly so much as it is with the form of human nature which all rulers and would-be rulers possess!

Ecc 8:10

V 10 is a very difficult verse; there is some question about the actual Hebrew text; translations differ considerably, and some emendations have been suggested.

I SAW THE WICKED BURIED — THOSE WHO USED TO COME AND GO FROM THE HOLY PLACE: These were Temple priests and Levites, who had abused their power to rule over others (v 9; cp 1Sa 2:22-25). Or else they were secular rulers, who might have had prominent places for themselves in the Temple (Mic 3:9-12).

AND RECEIVE PRAISE IN THE CITY WHERE THEY DID THIS: The KJV and ASV have “they were forgotten” (Heb “yistak”), but various other versions (eg, NIV, RSV, NEB, and LXX) have “they were praised” (by emending to the Heb “yistab”). This latter rendering makes more sense, given that the context speaks of the great injustice — which would be to “praise” the wicked, not to forget their wicked works.

Therefore, by this translation, the point would be: yet even when such men die, they are often praised, and buried with great pomp and ceremony, while men lament and mourn their passing.

So often this is the case with modern funerals. The story is told of a woman who was at the funeral of her husband, who had been a notorious wretch and a criminal. On hearing the eloquent eulogy in praise of him, what a wonderful man he was, etc, she finally whispered to her son, “Go up and see if that’s your father in that coffin!”

Ecc 8:11

WHEN THE SENTENCE FOR A CRIME IS NOT QUICKLY CARRIED OUT, THE HEARTS OF THE PEOPLE ARE FILLED WITH SCHEMES TO DO WRONG: In God’s plan, it is evident that sometimes retribution is delayed (Rom 2:3-6). He has reasons for doing so — primary among which is His desire to give the ungodly ample opportunity to repent (2Pe 3:3-10). But often, it seems, the mind of the flesh is only affected by fairly immediate “reward and punishment”; in the absence of such, it will usually conclude that God does not care, or even that God does not exist (cp Psa 14:1; 53:1; Isa 26:10; Psa 10:1-11; Psa 73). This explains the apparent unpunished injustices of vv 9,10.

SENTENCE: Heb “pithgam” — a rather rare word, which seems to signify a royal decree (eg, Est 1:20; Ezr 4:17).

THE HEARTS OF PEOPLE ARE FILLED WITH SCHEMES TO DO WRONG: “The figure is both vivid and simple, for the verb is literally ‘filled up’. The mind is regarded as a vessel in which the agitated thoughts collect and seethe. Each new piece of injustice unavenged adds to the contents and the agitation of the vessel until it refuses to hold the total contents, and so the hot mass spills over the brim. This spilling is the ‘doing of evil’ ” (Leupold). The filling up of a vessel with iniquity, whether thoughts or actions, is suggested in God’s description of the Amorites in Gen 15:16: “The sin of the Amorites has not yet reached its full measure.” This thought in turn is developed by Jesus, with regard to Israel: “Fill up, then, the measure of the sin of your forefathers!” (Mat 23:32)… as well as Paul: “In this way they heap up their sins to the limit” (1Th 2:16).

“Criminal punishment is a deterrence to crime (Rom 13:3). In a larger perspective evil men abound because God appears slow in His judgment. It is a truism that human beings tend to lawfulness because they are aware of civil punishment for breaking the law. Anyone who disagrees with this should remember the last time he slowed his car when he saw a policeman” (Miller).

Ecc 8:12

ALTHOUGH A WICKED MAN COMMITS A HUNDRED CRIMES AND STILL LIVES A LONG TIME, I KNOW THAT IT WILL GO BETTER WITH GOD-FEARING MEN, WHO ARE REVERENT BEFORE GOD: How does the writer finally come to this definite conclusion? Is it because he realizes that God, and not man, is truly in charge of time — and times (Ecc 3:17)? Is it because he is finally coming to understand, therefore, that God is not bound by time? And that, in the words of Paul, “Our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal” (2Co 4:17,18). The answer can only be that he knows the righteous have a hope beyond the grave, in and through the resurrection: “Even in death the righteous have a refuge” (Pro 14:32).

Ecc 8:13

YET BECAUSE THE WICKED DO NOT FEAR GOD, IT WILL NOT GO WELL WITH THEM, AND THEIR DAYS WILL NOT LENGTHEN: This may be true on two different counts: (1) Persistent transgression of God’s laws leads to all sorts of physical and mental and emotional ills, quite apart from any divine punishment; many sins carry with them their own punishments, naturally speaking (Pro 13:21; 14:30; Psa 55:23; Rom 1:27). And… (2) there WILL be a divine punishment, later if not sooner — even though it may “appear” to be long delayed, it is inevitable (Psa 37:9,10; 90:1-10). Although, from a human perspective, it appears that the wicked’s days are often “lengthened” (v 12), yet from a divine perspective — seen through the eyes of eternity — those days are not “lengthened” at all, but are rather “cut off” tragically short! It all depends on one’s frame of reference.

THEIR DAYS WILL NOT LENGTHEN LIKE A SHADOW: Or, “Like a shadow, their days will not lengthen.” Generally, a shadow is a figure of the insecurity of life (Psa 102:11; 109:23). But more specifically, this is probably another reference to the life and times of Hezekiah, since it was the shadow of the sun-dial that was moved supernaturally by the Spirit of God: 2Ki 20:8-11.

Ecc 8:14

THERE IS SOMETHING ELSE MEANINGLESS THAT OCCURS ON EARTH: RIGHTEOUS MEN WHO GET WHAT THE WICKED DESERVE, AND WICKED MEN WHO GET WHAT THE RIGHTEOUS DESERVE. THIS TOO, I SAY, IS MEANINGLESS: This has been stated before (cp Ecc 3:16; 4:1; 5:8; 7:7). Notice that Qoheleth does not say that this state of affairs is… WRONG! Only that it is “meaningless”: “hebel” — futile, frustrating, when seen from the human or limited perspective. Man, even spiritual, knowledgeable, discerning man, is bound by mortality and time — and naturally chafes at what can seem to be the apparent indifference of God to the actions of men, both good and evil. “How long, O LORD?” is his cry. And even as he is told, time and time again, to be patient and to wait on the LORD… he cannot help but feel that this life is “vain”, unfulfilling, and lacking of something. And of course, it is! But it is so by the design of an Almighty Hand. And it is so… so that the children of God may learn, through bitter hardship if necessary, that their only hope is in their Father and His coming Kingdom (Heb 12:1-11; 2Co 12:7-10).

RIGHTEOUS MEN WHO GET WHAT THE WICKED DESERVE: In the largest sense, this is Christ! “For Christ died for sins once for all, the righteous for the unrighteous” (1Pe 3:18; cp 1Pe 2:21-24; Isa 53:4-6; Rom 5:6-8; 8:3; 2Co 5:21; Gal 1:4; 3:13; Tit 2:14; Heb 9:26,28; Mat 27:22). Of course, this is as far from “meaningless”, or “futile”, or “frustrating” as anything could conceivably be. But still — from a purely human perspective — it may appear so.

Ecc 8:15

SO I COMMEND THE ENJOYMENT OF LIFE, BECAUSE NOTHING IS BETTER FOR A MAN UNDER THE SUN THAN TO EAT AND DRINK AND BE GLAD. THEN JOY WILL ACCOMPANY HIM IN HIS WORK ALL THE DAYS OF THE LIFE GOD HAS GIVEN HIM UNDER THE SUN: Once again, Qoheleth turns to the thoughts expressed earlier in the Book: “A man can do nothing better than to eat and drink and find satisfaction in his work. This too, I see, is from the hand of God, for without him, who can eat or find enjoyment?” (Ecc 2:24,25). “So I saw that there is nothing better for a man than to enjoy his work, because that is his lot. For who can bring him to see what will happen after him?” (Ecc 3:22). “Then I realized that it is good and proper for a man to eat and drink, and to find satisfaction in his toilsome labor under the sun during the few days of life God has given him — for this is his lot” (Ecc 5:18).

“Qoheleth is not commending a self-indulgent lifestyle of Epicurean hedonism [the kind of thing Paul describes in 1Co 15:32: “Let us eat and drink, for tomorrow we die”]. Nor is he lamenting the absolute futility of life and the lack of eternal retribution. He is submitting to the reality that in a sin-cursed world there is much of human existence marked by relative futility. Since the righteous man cannot assume that he will automatically experience temporal prosperity and blessings on this earth, he should — at the very least — enjoy each day to its fullest as a gift from God” (NETn).

But it should be pointed out that such enjoyment in THIS life does not preclude, in his mind, the faithful anticipation of the infinitely greater joy of the Age to Come. In fact, it may enhance the legitimate enjoyment that might be derived from this life, for the wise man will take that joy for what it is — a gift from God, the best that He can offer now — but he will not set his whole heart upon it as the only joy to be had!

Ecc 8:16

WHEN I APPLIED MY MIND TO KNOW WISDOM AND TO OBSERVE MAN’S LABOR ON EARTH: Once again, the author (or the compiler?) reminds us that this is no mere theoretical knowledge to him, but rather that he has sought it out, investigating painstakingly all the aspects of life upon which he comments (cp Ecc 1:13; 7:25).

HIS EYES NOT SEEING SLEEP DAY OR NIGHT: Qoheleth observes once again that man’s striving for attainments in this life leave him restless and unable to sleep (cp Ecc 2:23).

Ecc 8:17

DESPITE ALL HIS EFFORTS TO SEARCH IT OUT, MAN CANNOT DISCOVER ITS MEANING. EVEN IF A WISE MAN CLAIMS HE KNOWS, HE CANNOT REALLY COMPREHEND IT: This point has been made before: “Yet [men] cannot fathom what God has done from beginning to end” (Ecc 3:11). “This was beyond me. Whatever wisdom may be, it is far off and most profound — who can discover it?” (Ecc 7:23,24).

“We cannot find out the work of God in all its fullness — not even with the scriptures to guide us. Ecclesiastes teaches us that the world is like this: essentially unfathomable and beyond man — and hence frustrating and vain to him. One cannot read Ecclesiastes and fail to come away with this impression. God has made the world like this deliberately so that we may realise the gulf between ourselves and Him, and so that we might seek after Him in order to understand and to have direction. We can go so far in understanding the world by our observations of it and by our experience, but we must remember that this is only ‘so far’ and not all the way. God’s ways are ultimately inscrutable to human view. There will always be things that we cannot fully understand. And if we claim any different — if we ‘think to know it’ — we shall only be deceiving ourselves. for the Preacher tells us that we ‘shall not be able to find it.’ This is because we are man and not God. We must recognise and bow to His supremacy in all things. We must learn to recognise our finiteness and weakness, the dullness of our minds, and learn to place our trust and confidence evermore in Him” (MV).

And so even such a man as the apostle Paul can also write: “Oh, the depth of the riches and the wisdom and the knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!” (Rom 11:33). And again, “Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known” (1Co 13:12).

Ecc 9:1

Ecc 9: “The value of wisdom is forced home at a time of crisis when circumstances make it imperative that something be done. Human nature is such that it is soon forgotten. The attitude of a sinner in rejecting wisdom’s counsel when the need no longer exists is followed by others with evil results. Let us walk wisely at all times and not only when crises force us to do so (see v 18). The wise man continues his record of experiences in search of the greatest good. He left no stone unturned in his search, but found (1) The inevitability of death: vv 1-6. (2) The uncertainty of life, and therefore the need to make the most of opportunity: vv 7-10. (3) It is impossible to calculate on the issues and duration of life: vv 11,12. (4) Though wisdom is despised by many, it does good: vv 13-18” (GEM).

SO I REFLECTED ON ALL THIS AND CONCLUDED THAT THE RIGHTEOUS AND THE WISE AND WHAT THEY DO ARE IN GOD’S HANDS, BUT NO MAN KNOWS WHETHER LOVE OR HATE AWAITS HIM: Almighty God exercises unquestioned control over all affairs of life, but especially and preeminently the righteous are in His hands (Pro 3:6; Psa 37:5; Phi 2:13). It may not be possible for even the wise to understand WHY God allows certain things to happen in their lives (Ecc 8:17), and sometimes those things are hard and bitter experiences (Heb 2:8-10; 1Th 3:4; 2Ti 3:12). [This would seem to be the “love” and “hate” of this verse: not what the righteous do, but what is done to them, especially by God.] Nevertheless the believer has faith that “in all things [whether seemingly good, or seemingly bad] God works for the [ultimate] good of those who love him, who have been called according to his purpose” (Rom 8:28).

Ecc 9:2

ALL SHARE A COMMON DESTINY — THE RIGHTEOUS AND THE WICKED, THE GOOD AND THE BAD, THE CLEAN AND THE UNCLEAN, THOSE WHO OFFER SACRIFICES AND THOSE WHO DO NOT. AS IT IS WITH THE GOOD MAN, SO WITH THE SINNER; AS IT IS WITH THOSE WHO TAKE OATHS, SO WITH THOSE WHO ARE AFRAID TO TAKE THEM: Across the whole spectrum of humanity there is stretched a common thread — every man, from the mansion to the hut, from the best of men to the worst, is destined to die (v 3; Ecc 3:19-21). “Man is like a breath; his days are like a fleeting shadow” (Psa 144:4). Following on from v 1: not only do events seem to happen, to good men and bad men alike, more or less at random… but at the last they all — good and bad alike — die.

THOSE WHO TAKE OATHS: Cp Deu 16:13; 10:20; Isa 65:16; Psa 63:11. This does not refer to using vulgar language, but rather to taking oaths of service to God. The contrast is between those who openly avow faith in God, and those who do not.

Ecc 9:3

THIS IS THE EVIL IN EVERYTHING THAT HAPPENS UNDER THE SUN: THE SAME DESTINY OVERTAKES ALL: The KJV has: “there is one event unto all” — but “destiny” is better. The destiny is, of course, death: “In Adam all die” (1Co 15:22).

THE HEARTS OF MEN, MOREOVER, ARE FULL OF EVIL AND THERE IS MADNESS IN THEIR HEARTS WHILE THEY LIVE, AND AFTERWARD THEY JOIN THE DEAD: “The heart is deceitful above all things and beyond cure. Who can understand it?” (Jer 17:9). “Madness” here signifies “being blinded as to the true issues”, and is elsewhere in Ecclesiastes connected with glib frivolity (Ecc 2:2), corruption in society (Ecc 7:7), and folly (Ecc 10:12-15).

While the NIV has “men” here, the phrase is literally “the sons of men” (as in AV). It is possible that here Qoheleth is introducing a separate class: the “sons of men” as distinct from the “sons of God”. Be that as it may, what he describes here is the natural state of man, and may of course be true even of those who profess to serve God; it is true, to a certain degree, of even the very best and most righteous of men. All men may be blind to the most vital issues of life. While they live they may seek after pleasure, or they may pursue unobtainable goals, and cherish vain ambitions. Nevertheless, all their efforts, and all their aspirations — whatever they might be — end in the same place: the grave (Mat 23:16-22; Rom 11:25; 2Pe 1:5-9; 2Co 3:15).

“What a commentary on human life, and what an emphasis on the oft repeated saying that all is vanity and vexation of spirit! It is a gloomy saying, but indubitably true. History has been defined as in the main, a record of the sins and follies of mankind, and a nation is accounted fortunate if it has no history of any importance. Men struggle for ideals or for position, power and worldly possessions, or to help their friends, or to have revenge on their enemies. Motives are often mixed, elements of good being in the worst of men and evil in the best of them. The quest for the leading motive is often an alluring study, and for those who are interested in human nature there is interest even in the dull pages of history.

“We soon become conscious of a very ugly fact in human life. History records many instances of men who began public life well and ended ill, but few instances of those whose beginning was evil, turning to good in later days. Liberators have turned into tyrants, and builders have become wreckers, but few tyrants ever learn to be merciful and few wreckers ever learn how to build” (CEcc).

AND AFTERWARD THEY JOIN THE DEAD: ” ‘After that — to the dead!’ The word sounds like a brief military command which brings the career of a rebel to a close and must, of course, be carried out on the spot. A sorry end, indeed!” (Leupold).

Ecc 9:4

ANYONE WHO IS AMONG THE LIVING HAS HOPE — EVEN A LIVE DOG IS BETTER OFF THAN A DEAD LION!: This sounds remarkably like the words of Hezekiah: “For the grave [Heb Sheol] cannot praise you, death cannot sing your praise; those who go down to the pit cannot hope for your faithfulness. The living, the living — they praise you, as I am doing today; fathers tell their children about your faithfulness” (Isa 38:18,19; cp Psa 49:12,20; 6:5). This is from the psalm of praise and thanksgiving that he composed to mark his recovery from death, and the adding of 15 years to his span of life.

DOG: In Bible times, a dog was an unclean beast, and a contemptible creature (1Sa 17:43; 24:14; 2Sa 3:8; 9:8; 16:9; Pro 26:11; Rev 22:15), a skulking scavenger.

LION: By contrast, the lion was a creature of royalty (Gen 49:9), mighty among beasts (Hos 5:14; Pro 30:30), and identified with the kingly tribe of Judah (Rev 5:5). But death robs him of all his glory and pride and pretension.

EVEN A LIVE DOG IS BETTER OFF THAN A DEAD LION: Illustrated in the history of Israel: the faithful “dog”, the Gentile Caleb, named to represent the tribe of Judah, was of considerably more worth than any faithless son of Judah (the “lion”)! And thus the living “dog”, whose life was spared because of his faith, came into the land, whilst his fellow-tribesmen in Judah, did not — they were “lions”, yet they died in the wilderness!

“Life is a precious thing, and in its humblest form it is superior to death. This truth is eminently certain in spiritual things… The lowest degree of grace is superior to the noblest development of unregenerate nature… The thief on the cross excels Caesar on his throne; Lazarus among the dogs is better than Cicero among the senators; and the most unlettered Christian is in the sight of God superior to Plato. Life is the badge of nobility in the realm of spiritual things, and men without it are only coarser or finer specimens of the same lifeless material, needing to be quickened, for they are dead in trespasses and sins.

“A living dog keeps better watch than a dead lion, and is of more service to his master; and so the poorest spiritual preacher is infinitely to be preferred to the exquisite orator who has no wisdom but that of words, no energy but that of sound” (CHS).

Death is real; it is no illusion — no conjurer’s trick! “Many attempts are made to soften the force of these words, and it must be recognized that their primary aim is to show the effect of death as it is seen by men. All a man’s busy concerns are cut off sheer as though by the falling of a knife, and beyond there is only a blank. But the point is made by contrasting the living state with the utter cessation of consciousness, the complete termination of everything by which life can be known, which is its opposite; and to contend that this only describes death as it is seen, and not as it truly is, unjustifiably weakens the argument. The reason that a man has ‘no more a portion for ever in anything that is done under the sun’ is not merely that he appears to be dead but that he is dead; the reason that ‘a living dog is better than a dead lion’ is that death totally deprives of everything that life is” (LGS).

Ecc 9:5

FOR THE LIVING KNOW THAT THEY WILL DIE, BUT THE DEAD KNOW NOTHING; THEY HAVE NO FURTHER REWARD, AND EVEN THE MEMORY OF THEM IS FORGOTTEN: Cp vv 6,10. Death is seen here as an unconscious state: Psa 6:5; 104:33; 146:3,4; Isa 38:18; 2Ki 22:20; Job 14:21. The dead have certainly not gone to heaven (Joh 3:13). Yet there is deliverance from Sheol (the grave) for some: Psa 16:10; 17:15; 49:15; 73:24; Isa 26:19; Dan 12:1-3. The OT does not have the word “resurrection”, but the principle is plainly taught throughout.

AND EVEN THE MEMORY OF THEM IS FORGOTTEN: A common theme in the Psalms: see Psa 31:12; 41:5; 88:10-12; 115:17.

Ecc 9:6

THEIR LOVE, THEIR HATE AND THEIR JEALOUSY HAVE LONG SINCE VANISHED; NEVER AGAIN WILL THEY HAVE A PART IN ANYTHING THAT HAPPENS UNDER THE SUN: “The three words: love, hatred and envy, express affection, personal and intense hatred, and burning zeal or jealousy. They are all emotions which cause one to agonise over issues and to develop character, either one way or the other. All these emotions are now perished in death; the purpose of the person’s life is finished” (O’Grady). Now they can do neither good nor bad; their fates have been sealed up, until revealed at the resurrection.

NEVER AGAIN WILL THEY HAVE A PART IN ANYTHING THAT HAPPENS UNDER THE SUN: That is, they will have no more to do with this present order of things. They may, of course, have something to do with the future time, when Christ returns — depending on their knowledge and responsibility to his judgment.

Ecc 9:7

GO, EAT YOUR FOOD WITH GLADNESS, AND DRINK YOUR WINE WITH A JOYFUL HEART, FOR IT IS NOW THAT GOD FAVORS WHAT YOU DO: Or, “For God now accepteth thy works” (AV). Here begins advice for those who have entered into a covenant relationship with Yahweh. Extract what joys you can from this life, which God has given you: food, drink, clothing, ointment and perfume (v 8), and the comforts of married life (v 9) — it is all from Him. And see in these simple pleasures of life a foretaste of the glories of the life to come — which it is God’s good pleasure to give to those who love Him.

“A note of imperious exhortation breaks in: ‘Go…!’ What had previously been put as advice (Ecc 2:24-26; 3:12,13,22; 5:18-20) is now an urgent summons to action” (Eaton). Why so urgent now? Because “God favors what you do.” God has accepted you! Eat, drink, and be merry with a glad and joyful heart — for your Redeemer lives, the Holy One of Israel. Take what He gives you now, and trust in Him for the future — He will never leave you nor forsake you.

Ecc 9:8

ALWAYS BE CLOTHED IN WHITE: White garments were garments of joy — as at wedding feasts, or other celebrations — in contrast to the black garments of mourning. Naturally speaking, white clothing is cool and comfortable — something greatly to be desired in Middle Eastern climates.

Spiritually speaking, white raiment symbolizes righteousness, and is the clothing of the saints: “Yet you have a few people in Sardis who have not soiled their clothes. They will walk with me, dressed in white, for they are worthy. He who overcomes will, like them, be dressed in white. I will never blot out his name from the book of life, but will acknowledge his name before my Father and his angels” (Rev 3:4,5). “These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb” (Rev 7:14). “Fine linen, bright and clean, was given her to wear (Fine linen stands for the righteous acts of the saints)” (Rev 19:8).

ANOINT YOUR HEAD WITH OIL: Oils would soothe skin left dry by the heat and blistering winds of the Middle East. On a spiritual level, oil symbolizes joy and gladness; priests and kings were so anointed (Psa 45:7,8; 133:1-3; Isa 61:3; Pro 27:9). So here continues advice for those who are destined to be “kings and priests” in God’s coming kingdom (Rev 5:9,10).

Ecc 9:9

ENJOY LIFE WITH YOUR WIFE, WHOM YOU LOVE: The wife as a virtuous (noble) woman is the theme of Pro 31:10-31. The writer’s advice: Choose a good and righteous wife, and rejoice in her love; this is one of this life’s greatest joys (cp Pro 5:18,19; Mal 2:14,15).

Natural marriage is ordained by God, and is His divine parable of the glorious eternal life of His Kingdom: the marriage of the Lamb — in which the Bride of Christ will enjoy the fullest communion with her Lord and Husband in the Age to Come (Gen 2:20-25; Eph 5:25-33; Joh 17:21-23; Rev 19:7-9; 21:2,9,10).

ALL THE DAYS OF THIS MEANINGLESS LIFE THAT GOD HAS GIVEN YOU UNDER THE SUN — ALL YOUR MEANINGLESS DAYS: First realize that your life is “vain”, that ultimately all life in this world (“under the sun”) is temporary, and bound to have sorrow and suffering. But, having realized as much, then remember to be grateful to your Maker for what pleasure there is in such a life — and rejoice that this life, with its trials, is but the stepping-stone to an eternal life in His coming kingdom.

Ecc 9:10

WHATSOEVER YOUR HAND FINDS TO DO, DO IT WITH ALL YOUR MIGHT: This is the same exhortation and advice given to believers by the apostle Paul: “Whatever you do, work at it with all your heart, as working for the Lord, not for men” (Col 3:23); and… “Be very careful, then, how you live — not as unwise but as wise, making the most of every opportunity, because the days are evil” (Eph 5:15,16; cp Gal 6:10; Col 4:5). “As God’s fellow workers we urge you not to receive God’s grace in vain. For he says, ‘In the time of my favor I heard you, and in the day of salvation I helped you.’ [Isa 49:8] I tell you, now is the time of God’s favor, now is the day of salvation” (2Co 6:1,2). Cp also Joh 5:36; 9:4; 17:4; Rom 12:11.

FOR IN THE GRAVE, WHERE YOU ARE GOING, THERE IS NEITHER WORKING NOR PLANNING NOR KNOWLEDGE NOR WISDOM: Recalling the words of vv 5,6.

“Keep telling yourself over and over (if it is true — and it is almost certain to be true), there is something I should be doing right now, more important than this, more related to eternity, more helpful to others, more useful to the Truth; less childish, less foolish, less selfish. Some day I will go to bed to sleep and I will be thankful that I have made the effort required, that I will work hard on forever hereafter with satisfaction and joy; and no regret or embarrassment. Perhaps God is watching at this very moment to see if I am suitable for His eternal use and pleasure; whether the deepest recesses of my heart are fleshly or spiritual; whether the natural bent of my heart is fleshly, and the ‘spectacle’ is but a veneer; or whether the spiritual is the true self; sincerely struggling against the terrible power of the flesh. Is this moment the watershed of my destiny? Shall I go on from here in prayerful, intelligent, organized spiritual self-discipline or drift week by week into the cozy valley of death; or put ineffectual sociality between both?

“Take your life firmly in hand and give it unto the Lord. There may be no tomorrow. For millions there will not be, and will never be again. Today is eternally appealing, and God may well decide today that we have had tomorrows enough” (GVG).

“One good deed is more worth than a thousand brilliant theories. Let us not wait for large opportunities, or for a different kind of work, but do just the things we ‘find to do’ day by day. We have no other time in which to live. The past is gone; the future has not arrived; we never shall have any time but time present. Then do not wait until your experience has ripened into maturity before you attempt to serve God. Endeavour now to bring forth fruit. Serve God now, but be careful as to the way in which you perform what you find to do – ‘do it with thy might.’ Do it promptly; do not fritter away your life in thinking of what you intend to do tomorrow as if that could recompense for the idleness of today. No man ever served God by doing things tomorrow. If we honour Christ and are blessed, it is by the things which we do today. Whatever you do for Christ throw your whole soul into it. Do not give Christ a little slurred labour, done as a matter of course now and then; but when you do serve Him, do it with heart, and soul, and strength” (CHS).

Ecc 9:11

I HAVE SEEN SOMETHING ELSE UNDER THE SUN: THE RACE IS NOT TO THE SWIFT OR THE BATTLE TO THE STRONG, NOR DOES FOOD COME TO THE WISE OR WEALTH TO THE BRILLIANT OR FAVOR TO THE LEARNED: “Five accomplishments are listed, none of which guarantees success or prosperity: (i) the swift-footed may find himself a loser (cf 2Sa 2:18) [cp also Amo 2:14,15]; (ii) military strength is no guarantee of success in battle (cf Isa 36; 37); (iii) wisdom similarly is no guarantee of a livelihood (cf Ecc 9:13-16; 10:1); (iv) understanding may be accompanied by poverty (cf Ecc 9:15); (v) favor may be delayed for innocent Joseph (Gen 37–41) and not come at all for others (Ecc 9:13-16)” (Eaton).

The same point is made by David: “No king is saved by the size of his army; no warrior escapes by his great strength. A horse is a vain hope for deliverance; despite all its great strength it cannot save” (Psa 33:16,17). And also by Jeremiah: “This is what the LORD says: ‘Let not the wise man boast of his wisdom or the strong man boast of his strength or the rich man boast of his riches” (Jer 9:23) — for all these abilities and achievements of mortal men are so many fleeting shadows; they do not in any way guarantee “success” in this life. But David continues: “But the eyes of the LORD are on those who fear him, on those whose hope is in his unfailing love, to deliver them from death and keep them alive in famine. We wait in hope for the LORD; he is our help and our shield” (Psa 33:18-20). And likewise Jeremiah continues: “But let him who boasts boast about this: that he understands and knows me, that I am the LORD, who exercises kindness, justice and righteousness on earth, for in these I delight” (Jer 9:24). Each of these OT prophets realizes that God is in control, and will ultimately reward those who have faith in Him, and manifest His character to the world around them. They may be the poorest and the weakest of men and women, and they may possess little of the wisdom of this world (cp 1Co 1:20) — but nevertheless they dwell in the bosom of the Eternal One; they are His special treasure; and all He has will finally be given to them!

BUT TIME AND CHANCE HAPPEN TO THEM ALL: “Chance” is “pehgah”, which signifies to impinge upon, to meet with — apparently by accident, but most often by the providence of God. Some “chance” meetings (where the same word occurs in the Hebrew) — which are plainly not random happenings, but God-directed events — are to be found in Gen 32:1; Exo 5:3; 1Sa 10:5; 22:18; 1Ki 2:29; Isa 53:6; 64:5. “On the lips of an Israelite, ‘chance’ means what is unexpected, not what is random” (Eaton).

Jesus rules out such “time and chance” random circumstances in the lives of believers, when he says: “Are not two sparrows sold for a penny? Yet not one of them will fall to the ground apart from the will of your Father. And even the very hairs of your head are all numbered” (Mat 10:29,30). (This interpretation is also that of Harry Whittaker, in WEnj 117; cp also Tid 42:3:6.)

The “time and chance” scenario seems to run afoul of various NT statements, eg: “And we know that in all things God works for the good of those who love him” (Rom 8:28). But it seems that “time and chance” is not for the elect of God, but for the worldly and the ungodly (the “SONS OF men” in Ecc 9:12, AV). “It could not be imagined that the objects of the Father’s love should be left to the operations of chance; that he should leave undirected, in the morass of human life, the steps of those whose eyes, affections and trust are directed to him in daily prayer” (WP 16). And again, RR writes, “The righteous fall into trouble, but it is for their good. When trouble comes, do not think it is not from God because it is natural. It may not differ from that of other men in apparent origin and form, but it differs from theirs in being under an invisible supervision which aims at a result. There are some painful things in life that we have to live through. God will not remove them, but he assures us that he is with us in them; as we bear them, our work for him becomes more fruitful. Do not think God has forsaken you because you feel the hardness of the way. Your suffering may be needful to hedge your way to the Kingdom, to prepare you for the exaltation that is to come. Resign yourself to the will of God, hope in him in all your ways. You may yet see your deepest trouble was your best experience” (WP 28,44).

Ecc 9:12

MOREOVER, NO MAN KNOWS WHEN HIS HOUR WILL COME: AS FISH ARE CAUGHT IN A CRUEL NET, OR BIRDS ARE TAKEN IN A SNARE, SO MEN ARE TRAPPED BY EVIL TIMES THAT FALL UNEXPECTEDLY UPON THEM: This verse explains v 11. To Qoheleth, “time and chance” (or “time and circumstance”) are in the hand of God, guided and directed and ordained by Him… but “no MAN knows” what will happen next, in his life or in the world around him: “Now listen, you who say, ‘Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.’ Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes” (Jam 4:13,14; cp Pro 27:1; Mat 6:33,34). And so events in his life will APPEAR to be random, and unexpected — ALTHOUGH God knows the end from the beginning, and is working in all things for the good of His children (Rom 8:28 again).

AS BIRDS ARE TAKEN IN A SNARE: Upon which LGS comments: “And all his flapping and fluttering will not get him out of it!”

MEN ARE TRAPPED: Literally, “sons of men [are] snared” (AV) (cp v 3n).

Ecc 9:14

THERE WAS ONCE A SMALL CITY WITH ONLY A FEW PEOPLE IN IT. AND A POWERFUL KING CAME AGAINST IT, SURROUNDED IT AND BUILT HUGE SIEGEWORKS AGAINST IT: Notice that this was an event “seen” by the author (v 13). There was no such siege — so far as is known — in the days of Solomon; his reign was known for its peace and prosperity (1Ki 4:24,25). On the other hand, Sennacherib’s siege of Jerusalem is well-known.

A SMALL CITY WITH ONLY A FEW PEOPLE IN IT: That Jerusalem was a small city, with few defenders, is evident in the words of Rabshakeh in 2Ki 18:23.

A POWERFUL KING: Heb “melek gadol” — comparable to the title of the Assyrian rulers: “great king” (cp 2Ki 18:19,28; Isa 36:4,13). Besides Ecc 9:14 and these references, the title “melek gadol” is applied only to Yahweh Himself (Psa 47:2; 95:3; Mal 1:14).

SIEGEWORKS: Heb “metsudhim” — probably siege towers, used to discover the vulnerable parts of a city’s walls, and also to carry besiegers up to the city walls and upon them when attacks were made (cp Deu 20:20; 2Sa 20:15; 2Ki 19:32; Jer 33:4).

Spiritually speaking, the body of believers is a “small city with only a few people in it” — yet when besieged by the “powerful king” Sin, they look to the poor but wise man, the Lord Jesus Christ, to deliver them! In this way, they are analogous as well to the conies (the rock badgers), who are creatures of little power, who can do nothing to save themselves, yet they prudently make their home in the crags of the rock cliffs, and upon the great “Rock” (Pro 30:26)!

Ecc 9:15

NOW THERE LIVED IN THAT CITY A MAN POOR BUT WISE, AND HE SAVED THE CITY BY HIS WISDOM: Generally this suggests the incident in 2Sa 20:14-22 — except that it was a wise woman rather than a wise man whose advice, when followed, saved the city.

Going forward to the NT, Jesus is the wise pauper who told people how to escape the Roman siege, and thereby saved the portion of Jerusalem who were believers (Mat 24:15-22).

BUT NOBODY REMEMBERED THAT POOR MAN: Or, perhaps, “no one HAD THOUGHT of that poor man”… that is, until his advice, out of “nowhere”, saved the city. Could this refer to Hezekiah, brought to “poverty”, so to speak, by his fatal illness, and this at a time when Judah and Jerusalem were coming under siege by the Assyrian host? So, even though still the king, it was in name only, for he had been forgotten and left to die. Meanwhile, his erstwhile counselors were now running the show, and running it badly, until Hezekiah was miraculously healed of his grave disease. Then his advice (coupled with that of his friend Isaiah) saved the city of Jerusalem from an unimaginable calamity.

A possible example of this, generally: Joseph was destined to be the “saviour of the world” to Egypt — but while he languished in prison, a poor slave, he was forgotten (Gen 40:23). For that matter, even after he had saved Egypt, a later generation (and not so much later at that!) seems to have forgotten all about him (Exo 1:8).

Ecc 9:16

Vv 16-18: “The Preacher’s story about the poor wise man confirms what we may presume to be conventional wisdom (the positive statements). It shows wisdom is better than strength and weapons of war, because the poor wise man was able to save his city from a great and mighty king. Furthermore, the quiet words of a wise, though unimportant, man have more value than the loud cries of a king of fools.

“We are not at all surprised to see such conclusions drawn from the story; what is surprising is the negative truths which the Preacher also presents. The positive axioms about wisdom are not the whole truth, for there is a flip-side which weakens the entirely positive view of wisdom that we might otherwise have had. People are so fickle that they do not even remember the wise man despite all he did for the city! The implication is that perhaps this was because he was poor. People did not care for him because of his low status, even though he was wiser than them all. Although everyone would claim wisdom is better than riches, the facts of the matter show money talks louder than anything else. As if this of itself were not enough to undermine the supposed value of wisdom, the Preacher also points out that one foolish move achieves an effect as great if not greater than one wise move — only in the opposite direction.

“The effect of the passage as a whole is to praise wisdom as we would expect, but it is also to present other truths which undermine and show the limits of human wisdom” (MV).

And in this last point we are brought back to the basic theme of Ecclesiastes as a whole: that all human endeavor is ultimately vain and meaningless.

BUT THE POOR MAN’S WISDOM IS DESPISED: The poor are often despised (cp Jam 2:1-8), as if to say, ‘If a man cannot even benefit himself materially — which (we all know!) is the paramount purpose of life — then how in the world could he ever have anything worth listening to?!’ The despite may therefore arise from a misconception of life and its purpose, but a misconception which is tragically so common as scarcely to be noticed, and a misconception that may afflict the brotherhood of believers as well. By contrast, Paul reminds us that God has chosen “the poor of this world (who are) rich in faith” (1Co 1:27-31). And Jesus tells us, “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Mat 5:3).

In the ultimate sense, Jesus Christ is our “poor wise man” — and it is true that he was “despised and rejected”, even by his own people (Isa 53:3,10).

Ecc 9:17

THE QUIET WORDS OF THE WISE ARE MORE TO BE HEEDED THAN THE SHOUTS OF A RULER OF FOOLS: The example of Jesus with his disciples: Mat 5:1; cp Isa 42:2; Mat 12:19; 1Ki 19:11-13 (the “gentle whisper”, the “still small voice” of God); Pro 28:11.

And so “a gentle answer turns away wrath” (Pro 15:1). We have perhaps all seen something like this: a heated discussion, with serious differences of opinion expressed, and the participants bordering on anger and bitterness — and then a calm, quiet, measured few words spoken by a party who to this point has had nothing to say… and the effect is striking: all conflict ceases, and reason returns, like oil poured on troubled waters. How does one get to be such a man, or woman? By so living that others will — despite themselves — respect one’s words. And by refusing to indulge in tit-for-tat debates, and hurtful personal comments. And so a few quiet words, carefully chosen and carefully inserted at the appropriate time, may accomplish so much more than a multitude of words, even if true, which are shouted in anger.

And for us all there is a lesson, which surely our Heavenly Father would have us learn. The words of the wise — HIS words! — are often truly listened to, and heeded, when the listener’s desires and passions are stilled — when the heat of anger is passed, or the overpowering temptation is removed. When the fire of self-will is quenched — as sometimes it may be by the providence of God — then the ear and the heart may be open to God’s advice. If we would but know it, many of the hardships and trials and illnesses and setbacks we experience may be manifestations of God’s love. We can almost hear Him saying: ‘Be still, reflect, pause and consider, take a deep breath… There, now that I have your attention… listen to Me!’

A RULER OF FOOLS: Or, as AV, “him that ruleth among fools” — as though the whole ruling class was composed of fools! This may answer quite reasonably to the Judah of Hezekiah’s day when, apart from Isaiah and his counselor Isaiah, the royal family and its advisors seem singularly unprepared to deal with any problem from the divine perspective — and are quite ready to run off to Egypt or elsewhere, in short to all the wrong places, to find the sort of “help” which is no help at all.

“By balancing ‘wise men’ against ‘ruler’, the author indicates that authority is not necessarily on the side of wisdom. ‘Shouting’ seems to refer here to the shrill self-assurance of a local ‘district governor’. The flattering, vociferous company he keeps has a poor influence. There is more hope of wisdom in ‘quietness’ (linked with trustfulness in Isa 30:15 and with contentment in Ecc 4:6). Thus wisdom will not always win its way; clamour, verbosity and power may triumph against it. Wisdom has no built-in guarantees” (Eaton).

Ecc 9:18

WISDOM IS BETTER THAN WEAPONS OF WAR: Because wisdom can gain the “victory” even when, and perhaps especially when, a man is overcome and subdued. Wisdom fights its battles in the spiritual realm, and no drop of blood is shed; nevertheless the greatest victories may be won: “For though we live in the world, we do not wage war as the world does. The weapons we fight with are not the weapons of the world. On the contrary, they have divine power to demolish strongholds. We demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ” (2Co 10:3-5; cp Eph 6:11-17; Pro 3:13-18; Jam 3:17,18). And so Solomon may write: “Better a patient man than a warrior, a man who controls his temper than one who takes a city” (Pro 16:32).

BUT ONE SINNER DESTROYS MUCH GOOD: The truth of this verse is illustrated by the incident of Achan, whose folly brought distress and suffering upon the nation (Jos 7:11,12; cp Pro 29:8), and Rehoboam, whose folly occasioned the great schism in Israel (1Ki 12:16).

Ecc 10:1

AS DEAD FLIES GIVE PERFUME A BAD SMELL, SO A LITTLE FOLLY OUTWEIGHS WISDOM AND HONOR: The common understanding of this parable is certainly true enough, and easy enough to grasp. But perhaps a more specialized meaning is intended: “dead flies” = “flies of death” (KJV mg). At the last, the corrupting worms of death (eg, Mar 9:44,46,48: the maggots that breed in and feed upon decaying flesh) cause even the most carefully embalmed (“perfumed”) corpse to stink. Thus a “good name” (the Name of the LORD, called upon believers) is far better than “fine perfume” (embalming spices) to save from death. For this same general thought (which also gives another connection with death, funerals, and embalming), cp Ecc 7:1-6.

Cp the way Judas responded to Mary anointing Jesus with oil (Mat 26:8; Mar 14:4,5). While the odor of the ointment filled the house (John 12:3) Judas was behaving like the “dead flies” spoken of here, in complaining about the cost. (Notice, as a corroboration of this interpretation, that this anointing was, in Jesus words, “for burial”: Mat 26:12; Mar 14:8; Joh 12:7).

A LITTLE FOLLY OUTWEIGHS WISDOM AND HONOR: “One single act of sin may injure the character of a wise and honourable man, and greatly expose him to shame and contempt, and cause him to stink in the nostrils of men, Gen 34:30; and to be reproached by men, and religion and government to be reproached for his sake. Thus the affair of Bathsheba and Uriah, what a slur did it bring on the character of David, so famous for wisdom and honour, for religion and piety?” (Gill).

Folly is associated with wickedness (Ecc 7:17), and is the opposite of wisdom (Ecc 2:19). Elsewhere the wicked are said to be skilled in doing evil (Jer 4:22), and to be characterized by moral insensitivity (Jer 5:21). As has been pointed out before, folly is a moral rather than an intellectual deficiency.

Ecc 10:2

THE HEART OF THE WISE INCLINES TO THE RIGHT, BUT THE HEART OF THE FOOL TO THE LEFT: ‘Choose what you will enjoy doing. Make it “second nature”. Make sure that your wisdom supports your better impulses, and is not used to justify your worse ones. And at every opportunity, when you have a reasonable choice, choose that alternative which is spiritually upbuilding and worthwhile.’ This parable probably gave rise to the common saying: “to have one’s heart in the right place”.

“For the heart to be at the right hand means that all our affections and emotions shall be well placed, helping and supporting us in the work of life. For the heart to be at the left hand means that feelings are wrongly placed, entangling and hindering, preventing good work and possibly even dragging down to destruction. Emotions which are quite good in themselves may be a hindrance if they are not properly guided. They may run counter to our life’s work, they may throw us out of balance just when a sober poise is most urgently needed, they may warp our judgment or vitiate our reasoning. They may even lead us to forsake the path of duty altogether. In all such faults whether the evil influence is great or small, the heart is at the left hand” (PrPr 220).

“How thankful we should be that the weekly memorial meeting is an opportunity to examine the heart and analyse our inward motives to see if we are truly demonstrating a love for God — or is ours simply a desire to impress others? In this unusual expression [Ecc 10:2] (because, in fact, the heart is positioned slightly to the left in the human body) is demonstrated that the heart, emotion and intellect of a spiritually-minded individual has an ‘unnatural’ inclination! It is centrally positioned with harmonious desire to give pleasure to Yahweh, rather than at a left-handed inclination to please self. Let us have the courage to thoroughly examine our true motives so that our service to Yahweh may not be ‘rite’ by ‘right’!” (SJ Mansfield).

RIGHT: For the symbolic use of the right hand, see Psa 16:8,9,11; 48:10; 20:6; 21:8; Gen 35:18; Exo 15:6.

LEFT: Since the right hand is associated with all that is good and righteous, the left hand of necessity must sometimes symbolize the reverse (cp Mat 25:33,41).

Ecc 10:3

EVEN AS HE WALKS ALONG THE ROAD: That is, in his daily life, in the public view.

THE FOOL LACKS SENSE AND SHOWS EVERYONE HOW STUPID HE IS: His most ordinary words and behavior, since he lacks discretion, may proclaim him to be a fool. In Ecclesiastes alone, the fool is said to love rowdy songs (Ecc 7:5) and noisy, shallow laughter (Ecc 7:6); he is lazy (Ecc 4:5), talkative (Ecc 5:3; 10:12). As the old adage goes, “It is much better to keep silent and be thought a fool, than to open your mouth and remove all doubt!” Furthermore, the fool is irritable (Ecc 7:9), and impervious to advice (Ecc 9:17): neither gentle persuasion (Pro 23:9) nor stern rebuke (Pro 17:10) affects him.

Ecc 10:4

IF A RULER’S ANGER RISES AGAINST YOU, DO NOT LEAVE YOUR POST; CALMNESS CAN LAY GREAT ERRORS TO REST: If the anger of a king (or a master) is directed against you, do not leave his service (cp Ecc 8:3), but accept his rebuke in meekness. This has the effect of pacifying him. See Pro 14:29; 15:1; 19:11; Heb 12:5-17. Storming out in an emotional fit will not improve your standing. “Rulers are looking for men who can remain composed and self-controlled” (Miller).

An example of this is Gideon’s calm answer to the angry criticism of the Ephraimite leaders (Jdg 8:1-3).

DO NOT LEAVE YOUR POST: This phrase in the Hebrew has a military connotation: ‘do not desert your post’, ‘do not resign your commission.’

Ecc 10:5

THERE IS AN EVIL I HAVE SEEN UNDER THE SUN, THE SORT OF ERROR THAT ARISES FROM A RULER: Vv 5-7 describe favoritism, and even perhaps nepotism. Rulers and others in authority may be blinded by friendship and family. And so they often make the error of appointing their incompetent friends, or incompetent relatives, to high office. In short, they put the wrong people in the wrong places. People who have no ability are exalted and put in high places, while those with great ability are passed over and given no opportunity. Henry comments: “Men of shattered brains, and broken fortunes, are put in places of power and trust, while the rich men of good sense and good estates, whose interest would oblige them to be true to the public, and whose abundance would be likely to set them above temptations to bribery and extortion, yet sit in low places, and can get no preferment; either the ruler knows not how to value them or the terms of preferment are such as they cannot in conscience comply with. It is ill with a people when vicious men are advanced and men of worth are kept under hatches.”

Ecc 10:6

FOOLS ARE PUT IN MANY HIGH POSITIONS: This sort of thing was lamented in the Proverbs: “It is not fitting for a fool to live in luxury — how much worse for a slave to rule over princes!” (Pro 19:10). “When the wicked rise to power, men go into hiding” (Pro 28:12). Such men were the teachers of the law and the Pharisees in Christ’s day, and so he assails them: “Woe to you… you shut the kingdom of heaven in men’s faces. You yourselves do not enter, nor will you let those enter who are trying to” (Mat 23:13).

WHILE THE RICH OCCUPY THE LOW ONES: “The Hebrew suggest a man of ancestral wealth and good character… who normally would be the friend and associate of kings and princes” (Krygger).

What is being described is a revolution of sorts, in which the whole social order turned upside down, in which those who have no background nor education nor proper training take over positions of authority, and those who do have such credentials are turned out, and reviled, and ignored. In the NT, Jesus is the man born to be king, but who becomes the stone rejected by the builders of Israel, reduced to the lowest level, reviled and finally murdered by the Jewish “fools” in “high positions”.

Ecc 10:7

I HAVE SEEN SLAVES ON HORSEBACK, WHILE PRINCES GO ON FOOT LIKE SLAVES: Horses being associated with royalty and rulership (eg, Deu 17:16; Jer 17:25; Est 6:8). The writer continues to ponder this tremendous reversal of the social order. Cp “a servant who becomes king” in Pro 30:21,22 (as well as Pro 19:10). (Does this describe the base men, like Ahaz, who succeeded Uzziah after his leprosy set in? Or the foolish counselors of Hezekiah, who took over the reins of government when their king was laid low?)

PRINCES GO ON FOOT LIKE SLAVES: A vivid example of this is David, when he fled from Absalom: “David continued up the Mount of Olives, weeping as he went; his head was covered and he was barefoot. All the people with him covered their heads too and were weeping as they went up” (2Sa 15:30).

Leupold sees in this verse a sort of prophecy, on a national scale — of Israel, destined by God’s grace for the highest of positions amongst the nations, yet through its folly and disobedience being brought low — while those peoples who should have been the “servants” of Israel lord it over her: cp Gen 49:10; Exo 19:6; Deu 33:29; Isa 44:5; 45:14; Deu 28:13-43; Isa 61:5; Dan 7:27. But of course, there will yet be one more gigantic reversal: when, through her faith at the last, Israel will be elevated to the position for which Yahweh always intended her!

“Upstarts frequently usurp the highest places, while the truly great pine in obscurity. This is a riddle in providence whose solution will one day gladden the hearts of the upright; but it is so common a fact, that none of us should murmur if it should fall to our own lot. When our Lord was upon earth, although he is the Prince of the kings of the earth, yet he walked the footpath of weariness and service as the Servant of servants: what wonder is it if his followers, who are princes of the blood, should also be looked down upon as inferior and contemptible persons? The world is upside down, and therefore, the first are last and the last first. See how the servile sons of evil lord it in the earth! What a high horse they ride! How they lift up their horn on high! Haman is in the court, while Mordecai sits in the gate; David wanders on the mountains, while Saul reigns in state; Elijah is complaining in the cave while Jezebel is boasting in the palace; yet who would wish to take the places of the proud rebels? and who, on the other hand, might not envy the despised saints? When the wheel turns, those who are lowest rise, and the highest sink. Patience, then, believer, eternity will right the wrongs of time” (CHS).

Ecc 10:8

Vv 8-11: Some of the benefits of prudence and caution, and the consequences of folly, described in metaphorical language.

WHOEVER DIGS A PIT MAY FALL INTO IT: The man who plots and sets a trap for his enemy may accidentally fall and be caught in it himself. This is a common picture in OT “wisdom” literature: Psa 7:15,16; 9:15; 35:7,8; 57:6; Pro 1:11-17; 5:22; 26:24-28; 28:10; cp Num 32:23; Jer 18:18-22. The mental picture is of a malevolent and secretive adversary working furiously to excavate a deep hole for the righteous servant of the Lord to fall into. Instead, what may happen is that the enormous mound of earth which he has thrown up slides back on top of him. Thus he digs his own grave, and buries himself! In addition, of course, to Saul, in his desperation to destroy his “rival” David”, compare also (a) Haman, hanged on the very gallows he had prepared for Mordecai (Est 7:9,10), (b) Absalom, who destroyed himself in his eagerness to wrest the throne from his father, (c) Balaam, who sought to entrap the men of Israel but brought about his own destruction, and of course (d) Judas, who plotted the arrest of his Master, but found in the end his own suicide (Mat 27:3-10; Acts 1:15-20).

WHOEVER BREAKS THROUGH A WALL: Thoughtlessly disturbing something already well-established, so as to do harm to one’s neighbor. Cp Gen 49:6.

BITTEN BY A SNAKE: This parable makes sense naturally: for, in dry climes especially, snakes often nest in loose stone walls, or old fences, or rotten hedges. Cp, generally, Acts 28:3; also, cp Amo 5:19: “It will be as though a man fled from a lion only to meet a bear, as though he entered his house and rested his hand on the wall only to have a snake bite him.”

“The reference is to one who has made a conquest and then proceeds utterly to destroy what was conquered. How often conquering nations did this to discourage those conquered or to destroy their last stronghold! Such a course on the part of the conquerors is not without danger, for, as out of the crannies in the hedging wall around a vineyard a viper may suddenly strike him that disturbs her as he destroys the wall, so the undue severity of the conqueror may rouse the conquered to a fury of opposition” (Leupold).

But to pursue the spiritual lesson: of course, the man who seeks to harm someone else may actually harm himself. “Wisdom understands that when you try to break down some wall of obstruction that keeps you from getting at someone or something, you are in danger, for hidden in that wall is a serpent that will bite you. Many a person has discovered that in heavy-handedly trying to break down somebody’s resistance he has triggered a serpent within himself that flashes up in anger and leads to hurtful, dangerous things. He himself has been bitten” (RS).

Parabolically, Adam and Eve sought to “break through a wall” — ie, to break down the barrier erected by God between them and Himself, to become “like the Elohim” (Gen 3:5). In seeking to do this, Eve first and then Adam heeded the advice of the serpent (Gen 3:6), but that advice proved to be a fatal bite (Gen 3:16-19)!

Under the title “Walls and Serpents”, the old preacher Alexander MacLaren has this to say: “The first thing that the child learns is, that it must not do what it likes. The last lesson that the old man has to learn is, you must do what you ought. And between these two extremes of life we are always making attempts to treat the world as an open common, on which we may wander at our will. And before we have gone many steps, some sort of keeper or other meets us and says to us, ‘Trespassers, back again to the road!’ Life is rigidly hedged in and limited. To live as you like is the prerogative of a brute. To live as you ought, by obeying the laws and limitations stamped upon our very nature and enjoined by our circumstances, is the freedom and the glory of a man. There are limitations, I say — fences on all sides. Men put up their fences… in regard to these conventional limitations and regulations, which own no higher authority or lawgiver than society and custom, you must make up your mind even more certainly than in regard of loftier laws, that if you meddle with them, there will be plenty of serpents coming out to hiss and bite. No man [can defy] the narrow maxims and petty restrictions of conventional ways, and set at nought the opinions of the people round about him, [without making] up his mind for backbiting and slander and opposition of all sorts. It is the price that we pay for obeying at first hand the laws of God and caring nothing for the conventionalities of men.

“But apart from that altogether, let me just remind you of the various limitations or fences which hedge up our lives on every side. There are the obligations which we owe, and the relations in which we stand, to the outer world, the laws of physical life, and all that touches the external and the material. There are the relations in which we stand, and the obligations which we owe, to ourselves. And God has so made us as that obviously large tracts of every man’s nature are given to him on purpose to be restrained, curbed, coerced, and sometimes utterly crushed and extirpated. God gives us our impulses under lock and key. All our animal desires, all our natural tendencies, are held on condition that we exercise control over them, and keep them well within the rigidly marked limits which He has laid down, and which we can easily find out. There are, further, the relations in which we stand, and the obligations and limitations, therefore, under which we come, to the people round about us. High above them all, and in some sense including them all, but loftier than these, there is the all-comprehending relation in which we stand to God, who is the fountain of all obligations, the source and aim of all duty, who encompasses us on every side, and whose will makes the boundary walls within which alone it is safe for a man to live.

“We sometimes foolishly feel that a life thus hedged up, limited by these high boundaries on either side, must be uninteresting, monotonous, or unfree. It is not so. The walls are blessings, like the parapet on a mountain road, that keeps the travellers from toppling over the face of the cliff. They are training-walls, as our hydrographical engineers talk about, which, built in the bed of a river, wholesomely confine its waters and make a good [cleansing flow] which gives life, instead of letting them vaguely wander and stagnate across great fields of mud. Freedom consists in keeping willingly within the limits which God has traced, and anything else is not freedom but licence and rebellion, and at bottom servitude of the most abject type.”

Ecc 10:9

WHOEVER QUARRIES STONES MAY BE INJURED BY THEM; WHOEVER SPLITS LOGS MAY BE ENDANGERED BY THEM:

Possibly this verse is really continuing the thought of v 8, by a sort of parallelism: thus, “digs a pit” // “quarries stones”, and “breaks through a wall” // “splits logs”. Likewise, the “ax” of v 10 might connect with both “wall” and “logs”, and the “snake” of v 11 could refer back to the “snake” of v 8. Or… each verse — even though somewhat related to what went before — might of course be read as its own, self-contained, parable.

One result of the sin and the curse in the garden of Eden was that a sort of enmity would exist between man and his environment, the “thorns and thistles” which would plague man as he went about his work (Gen 3:17-19). So this verse could refer to such occupation hazards, generally. And so the practical lesson is: take reasonable and sensible precautions in all things that you do (cp Deu 19:5,6).

Also, there may be spiritual hazards in every ordinary daily task. “The battle between man and his environment, whether it be nations, rocks, forests, or people, is all indicative of the unsettled state of continual conflict which can only be resolved when the earth is full of the glory of Yahweh” (O’Grady).

Or… “Oppressors may get their will of poor and needy men as easily as they can split logs of wood, but they had better mind, for it is a dangerous business, and a splinter from a tree has often killed the woodman. Jesus is persecuted in every injured saint, and He is mighty to avenge His beloved ones. Success in treading down the poor and needy is a thing to be trembled at: if there be no danger to persecutors here there will be great danger hereafter” (CHS).

QUARRIES: That is, “removes”. Typically, those who sought to remove the chief cornerstone: Psa 118:22; Mat 21:42-44.

Ecc 10:10

IF THE AX IS DULL AND ITS EDGE UNSHARPENED, MORE STRENGTH IS NEEDED: The need for wisdom and foresight: sharpen the ax!

“The lust of the eye, the lust of the flesh, the pride of life: the desire to have something, to enjoy something, to be something: possession, gratification, accomplishment. We all have these lusts. Adam and Eve had them in their innocency. In themselves, they are not wrong: they are ‘very good’: they are the creation and blessing of God. It is their misdirection that is evil. ‘Thou shalt not covet’ (Rom 7:7) is exactly the same word in the original as ‘with desire I have desired to eat this passover with you’ (Luk 22:15). Desire and affection are of themselves neutral, and potentially good, as the gifts of God. It is where we set them that makes the difference between sin and sainthood, between sorrow and salvation, tragedy and triumph. Wisdom perceives this, and directs all its desires in the way of wholesomeness, godliness, spiritual productiveness, eternal worthwhileness. Folly does not. Folly lets desire run its natural blind animal course which — since Adam’s transgression and sentence — has been downward and corrupt and abominably perverted” (GVG).

UNSHARPENED: The verb “qalal” means “to sharpen; to make a blade sharp” (HAL). This verb is derived from a root which means “smooth; shiny” (referring to bronze; Eze 1:7; Dan 10:6). Sharpening the blade or head of a bronze ax will make it smooth and shiny.

BUT SKILL WILL BRING SUCCESS: “But wisdom is profitable to direct” (AV). This is much better than the NIV. In Ecclesiastes, ‘chokmah” is the word usually translated “wisdom”, and “yithron” is the word usually translated “profit”. It is not “skill” which is needed, as though one could by one’s own ingenuity, or even dexterity or brute force, overcome every obstacle — including sin. Rather, it is “wisdom”: preparing beforehand, seeing that the right tools are available, and in working order — or in spiritual terms, having the sword of the Spirit sharpened and the armor polished, and above all carefully seeking the help of God in prayer.

Ecc 10:11

IF A SNAKE BITES BEFORE IT IS CHARMED, THERE IS NO PROFIT FOR THE CHARMER: The KJV has “Surely the serpent will bite without enchantment; and a babbler is no better.” The first half is misleading (the NIV is much better), and the second half is totally confused (the NIV is vastly better: “babbler” should be “charmer”! — lit “master of the tongue”, and relating back to the “charming” of the first phrase).

Therefore, to carry on the thought from the previous verses, the “charmer” should be wise and careful, and do his work as soon as expedient. Wisdom or skill is rendered no better than ignorance and ineptitude if it is not put to use in a timely manner. If the charmer is slack or neglectful in doing what he should do, then the snake may bite — and all his wisdom and skill will have been to no avail.

Of course, in Scripture, the snake symbolizes sin, sinners (Psa 58:1-5; Mat 23:33; Num 21:6; Jer 8:17; Pro 23:32), and especially the sins of the tongue (Psa 55:21; 59:7; 64:3; 140:1-3). So the spiritual lesson is: do not treat sin lightly, or ignore its deadly sting, but use every means at your disposal to keep it under control. This is done first in regard to one’s own tongue (cp Jam 3:6-10). But there may be advice and warning here, as regards the tongues of others: be careful and prudent, when possible, to avoid the “hissing” or the whispered slanders of human “snakes”.

There is a fascinating play on words, or ideas, in this verse. Just as the serpent “hisses”, so the “charmer” mimics the sound of the serpent with his own “whispers” (“charmed” is the Heb “lachash” = to whisper, hiss, or mumble); these sounds keep the serpent’s attention and make it less likely to strike. And so, in the spiritual realm, prayer — which could easily appear, to an observer, as whispering and mumbling — becomes the preferred means of “charming” the serpent of sin!

Ecc 10:12

WORDS FROM A WISE MAN’S MOUTH ARE GRACIOUS: The English versions are divided: should it be: (a) the wise man’s words “are gracious” (as KJV, ASV, NASB, NIV), or (b) the wise man’s words “win him favor” (NEB, RSV, Moffatt)? Both ideas are equally true. In the end, therefore, it makes little difference.

GRACIOUS: Lit, “grace” — embodying all that is gracious and kind (cp Psa 45:2). The primary example of such words is the Saviour: “All spoke well of him and were amazed at the gracious words that came from his lips” (Luk 4:22). Gracious words are appropriate (Pro 15:23; 25:11), helpful (Eph 4:29; ct Col 3:8), and likeable (Pro 25:12,13). The wise man’s words have the ability to bring favor upon himself — from both God and man (Pro 10:11,14,21; 15:23; 22:11). “The good man brings good things out of the good stored up in him” (Mat 12:35). See Lesson, Prov and speech.

BUT A FOOL IS CONSUMED BY HIS OWN LIPS: “One of those grotesque verbal pictures which remind one of the Lord’s description of a man with a plank in his eye or a man swallowing a camel [compare the common saying, ‘Opening his mouth and putting his foot in it.’] It has the pungent humour of a scathing cartoon” (LGS).

This is the converse to the first half of the verse: “…the evil man brings evil things out of the evil stored up in him” (Mat 12:35,36)… and FOR him! “But I tell you that men will have to give account on the day of judgment for every careless word they have spoken” (Mat 12:36). “A fool’s mouth is his undoing, and his lips are a snare to his soul” (Pro 18:7; cp Pro 10:8,21; 14:3). Adonijah foolishly spoke against his own life (1Ki 2:23). “Many a man has been sunk by having his own tongue fall upon him, Psa 64:8” (Henry). “His master replied, ‘I will judge you by your own words, you wicked servant!’ ” (Luk 19:22).

CONSUMED: Words may devour, or swallow up (Psa 52:4: where “harmful words” is lit “devouring words”; cp Psa 5:9): they consume the fool’s reputation (Psa 52:3), his character (Jam 3:6), his opportunity to do good (Eph 4:29), and finally the man himself (Mat 12:36,37).

Ecc 10:13

AT THE BEGINNING HIS WORDS ARE FOLLY; AT THE END THEY ARE WICKED MADNESS: “End” is “outcome”, as in Ecc 7:8. Here is a progression in folly: merely foolish talk deteriorates until it becomes irrational — a madness in behavior as well as speech. By this time, the folly IS the man; they have become inseparable: “Though you grind a fool in a mortar, grinding him like grain with a pestle, you will not remove his folly from him” (Pro 27:22). Even if you reduce the man to the smallest parts, you will never be able to separate the folly from the man!

Ecc 10:14

AND THE FOOL MULTIPLIES WORDS: And is made known by his multiplicity of words (Pro 15:2). The fool speaks with “authority” of those things about which he knows absolutely nothing, and he refuses good advice and instruction — for he feels that he knows best. The multiplication of arguments that ignore the revelation of God in Jesus Christ can end only in foolishness (1Co 1:18-25).

NO ONE KNOWS WHAT IS COMING — WHO CAN TELL HIM WHAT WILL HAPPEN AFTER HIM?: This echoes Ecc 3:22; 6:12; 7:14; 8:7. The uncertainty of the future is a constant theme in Ecclesiastes. That which the fool knows nothing about includes, especially, the future — both of the world and of his own life. He is like the rich fool in Christ’s parable — making grandiose plans for a personal future that is not to be (Luk 12:18-20). To him James gives warning also: “Now listen, you who say, ‘Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money.’ Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes. Instead, you ought to say, ‘If it is the Lord’s will, we will live and do this or that.’ As it is, you boast and brag. All such boasting is evil” (Jam 4:13-16; cp Pro 27:1).

Ecc 10:15

A FOOL’S WORK WEARIES HIM: He is probably weary from talking, not from actually working (this is the point of v 14)! “Sloth (Ecc 4:5) has already been set down as [a fool’s] chief characteristic. Here it is again, a moral and intellectual laziness which leads to a stumbling (Ecc 2:14), fumbling (Ecc 10:2), crumbling (Ecc 10:18) life” (Eaton).

HE DOES NOT KNOW THE WAY TO TOWN: This is probably proverbial, to Qoheleth, just as “He isn’t smart enough to come in out of the rain” might be to us! A fool has no sense of direction. He cannot even find and follow the well-worn path. And in a spiritual sense, a fool — since he does not know, or refuses to heed, the simple lessons of the Bible — has no sense of spiritual direction in his life, no practical knowledge of the narrow way (Mat 7:14; cp Psa 107:7), the “way to the tree of life” (Gen 3:24; cp Mat 22:16; Joh 14:6). And so he will not walk in that way (cp Isa 35:8-10). He is a “blind” man following the misguided lead of other “blind” men, and all alike will inevitably fall into the ditch (Mat 15:14).

Ecc 10:16

WOE TO YOU, O LAND WHOSE KING WAS A SERVANT: Or “a child” (RSV; NIV mg); “a slave” (NEB), or “a lad” (JB). The Heb is “nahar” = a boy, from the age of infancy to adolescence, with emphasis on moral and mental immaturity, and possibly by implication a servant (Strong). Perhaps Ahaz, Uzziah’s grandson: cp with the denunciations of Isa 3:4-12; 5:11 — during reign of Ahaz — while, apparently, Uzziah was still alive (cp Isa 6:1).

AND WHOSE PRINCES FEAST IN THE MORNING: Children, when left on their own, and without proper instruction, are apt to indulge themselves at a whimsy. And so it is here, with those who are spiritual “children”. “Woe to those who rise early in the morning to run after their drinks, who stay up late at night till they are inflamed with wine. They have harps and lyres at their banquets, tambourines and flutes and wine, but they have no regard for the deeds of the LORD, no respect for the work of his hands. Therefore my people will go into exile for lack of understanding; their men of rank will die of hunger and their masses will be parched with thirst” (Isa 5:11-13; cp Amo 6:4-6). “It is not for kings, O Lemuel — not for kings to drink wine, not for rulers to crave beer, lest they drink and forget what the law decrees, and deprive all the oppressed of their rights” (Pro 31:4,5).

Even an adult servant, who is foolish, will act like a child if he thinks there is no effective supervision: “But suppose the servant says to himself, ‘My master is taking a long time in coming,’ and he then begins to beat the menservants and maidservants and to eat and drink and get drunk. The master of that servant will come on a day when he does not expect him and at an hour he is not aware of. He will cut him to pieces and assign him a place with the unbelievers” (Luk 12:45,46).

And he will act the same way if he has convinced himself that there is even a shred of justification for doing so. Even those who are nominally believers in Christ may, under certain circumstances, throw off all restraint and embrace the worst of their own passions: “But these men blaspheme in matters they do not understand. They are like brute beasts, creatures of instinct, born only to be caught and destroyed, and like beasts they too will perish. They will be paid back with harm for the harm they have done. Their idea of pleasure is to carouse in broad daylight. They are blots and blemishes, reveling in their pleasures while they feast with you” (2Pe 2:12,13).

Such a sad picture will be wonderfully and completely reversed when Christ rules in God’s kingdom (Jer 32:39-42; 33:6; Isa 1:26; 9:6,7; Eze 34:26; 37:22-24; Psa 72; etc).

Ecc 10:17

BLESSED ARE YOU, O LAND WHOSE KING IS OF NOBLE BIRTH: The contrast with v 16 is not so much one of age, as of level of maturity. The land is blessed when the king is governed by principles of honor, animated by a noble spirit, which scorns to do any thing base and unbecoming, and concerned for the public welfare before any private interests. Wisdom, virtue, the fear of God, generosity, and a readiness to do good to all mankind ennoble the royal blood.

AND WHOSE PRINCES EAT AT A PROPER TIME — FOR STRENGTH AND NOT FOR DRUNKENNESS: When the subordinate rulers are more concerned to discharge their duties than to gratify their appetites (heeding the advice of Pro 31:1-9); when they eat in due season (Psa 145:15), to strengthen their bodies so as to serve God and people, and not for the indulgence of their appetites. It is well with a people when their princes are examples of temperance, when those that have most to spend upon themselves know how to deny themselves.

And it is the same with the elders in an ecclesia: “Now the overseer [of the ecclesia] must be above reproach, the husband of but one wife, temperate, self-controlled, respectable, hospitable, able to teach, not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money. He must manage his own family well and see that his children obey him with proper respect. (If anyone does not know how to manage his own family, how can he take care of God’s church?)” (1Ti 3:2-5; cp 1Ti 3:8; Tit 1:6,7).

Ecc 10:18

IF A MAN IS LAZY, THE RAFTERS SAG; IF HIS HANDS ARE IDLE, THE HOUSE LEAKS: A warning to princes about the state of their realms: vv 16,17. Cp Pro 18:9; 21:25; 24:33,34. Contrast to Pro 9:1; 24:3. Cp and ct Pro 14:1. See LB 390. Cp the old saying: “A stitch in time saves nine.”

Perhaps with special reference to Uzziah’s day, when he would have lived to see the temple fallen into disrepair in Ahaz’s reign (2Ch 29:16).

Also, going along with the previous verse: the ecclesia is the spiritual “house”, or family; an ecclesial elder must know how to govern and guide his own family, and the spiritual “house” of God (cp 1Ti 3:4,5).

Ecc 10:19

A FEAST IS MADE FOR LAUGHTER, AND WINE MAKES LIFE MERRY, BUT MONEY IS THE ANSWER FOR EVERYTHING: This answers very well to the times of Hezekiah. At the time when the king was laid low by his fatal disease, and before his recovery, the princes and counselors took over the reins of power. During this time they indulged themselves shamelessly (Isa 5:22; 28:7,8; 56:10-12), while they thought that they might pay off their threatening enemies, the Assyrians (2Ki 18:16), or alternatively “buy” protection from the Egyptians (Isa 20:5,6; 28:15; 30:1-3; 31:1-3). Either way, they believed that “money was the answer” to all their problems! What fools they were! (See WHez ch 8 as well.)

Ecc 10:20

DO NOT REVILE THE KING EVEN IN YOUR THOUGHTS, OR CURSE THE RICH IN YOUR BEDROOM: Cp Exo 22:28 and Acts 23:5; Mat 10:26; Ecc 12:14. Even as Hezekiah lay on his death-bed, his subordinates were keeping watch over him, not in hopes of his recovery, but in anticipation of his death (Isa 22 seems esp to deal with this period).

BECAUSE A BIRD OF THE AIR MAY CARRY YOUR WORDS, AND A BIRD ON THE WING MAY REPORT WHAT YOU SAY: “The figure of speech expresses the idea of private opinions being spread so easily and quickly that swift flying birds might be the messengers. Everyone knows that such news is spread with astonishing speed” (CEcc).

As if to say: ‘The walls have ears.’ This is probably the root of the old saying, “A little bird told me!” Cp the idea, 2Ki 6:12.

Ecc 11:1

Vv 1-6: These verses comprise a parable of sowing seed (cp Christ’s parable: Mat 13: 3-23; Mar 4:3-20; Luk 8:5-15) , and teach lessons related to the service of God, especially in preaching and teaching the gospel. They are a call to man, to turn his life into a venture of faith.

CAST YOUR BREAD UPON THE WATERS: “Bread” in this case should be understood as seed, or “grain” (NEB), the seed-grain to be planted at the time when the rains might be expected to cause it to germinate and grow. Or, sowing “upon the waters” may suggest sowing “by every stream” (as in Isa 32:20), where the earth might be expected to be more fruitful. In Egypt, crops were sown over the lowland plains at the time when the Nile flooded them.

“In eastern lands… rice, which is the bread of many millions of human beings, needs to be sown on mud. Similarly in Palestine some seeds are sown on the land flooded by irrigation. It is literally cast upon the waters, and then after many days a bountiful crop may reward the diligence of the husbandman” (CEcc).

AFTER MANY DAYS YOU WILL FIND IT AGAIN: Here is the exhortation to plant the precious seed in spring, in faith and hope that it will yield the desired crop “after many days”, ie, in the autumn of harvest: “Those who sow in tears will reap with songs of joy. He who goes out weeping, carrying seed to sow, will return with songs of joy, carrying sheaves with him” (Psa 126:5,6). This is from one of the Songs of Degrees, written and compiled by Hezekiah, and it suggests links with the days of that righteous king: the following is extracted from GB’s “The Songs of Degrees”:

“The threatened invasion from Assyria has come; in rapid succession forty-six fenced cities (the exact number comes from Taylor’s Sennacherib Prism) crumble before the enemy (2Ki 18:13). All homes and lands are pitilessly plundered as the advancing army pursues a stream of refugees to Jerusalem. Now the Holy City is reached and surrounded, while within are crowds of homeless and weary countryfolk. But the prayer of the remnant is heard; as though it were a dream the threatening host finally lies in shattered pieces — victims of the Angel of Death (v 1). ‘When they arose early in the morning, behold, they were all dead corpses’ (2Ki 19:35; Isa 37:36).

“When safety is assured, the gates of the city swing open to allow farmers to return to their homes and start again to rebuild their shattered prosperity. Still the divine blessing is needed (v 4), for now the enemy is famine. For some time the distressed nation has survived on stored food, and now a goodly portion of the little grain that remains must be committed to the soil, in hopes of a rich harvest…

“Having already suffered two years of deprivation, the people of God may now at last plant their crops and pray for the harvest (2Ki 19:29; Isa 37:30). But the joy of freedom is mitigated by apprehension and even tears: grain is so scarce that the parents must virtually snatch the bread from their children’s mouths. It is a timeless tableau, this scene of domestic distress; in its simple way it crystallizes for our eyes the spiritual lesson of eternity: the exchange of present loss for future gain, the denial of things seen for the promise of things yet hidden, the step of faith into an unknown tomorrow.”

Seneca, a non-Christian philosopher, wrote: “I possess nothing so completely as that which I have given away. Whatever I have imparted I still possess; these riches remain with me through all the vicissitudes of life” (cited by Henry).

In addition to planting and harvesting, which is the larger context of these verses, some think that casting bread upon the waters may suggest the sending out of a great trading ship, carrying goods over the seas; such a ship might return “after many days” with a rich profit from its trading (cp Solomon’s trading fleet: 1Ki 10:22; cp also 1Ki 9:26-28; Psa 107:23; Pro 31:14). Certainly this idea is at least generally compatible with the larger picture here.

Ecc 11:2

GIVE PORTIONS TO SEVEN, YES TO EIGHT: First of all, this seems to be a bit of practical advice: ‘Do not tie up everything in any one venture. Don’t put all your eggs in one basket. Spread your risks.’ (A practical example of this is Jacob dividing his family and his livestock in anticipation of encountering Esau: Gen 32:7,8.) In the context of farming, the counsel would be: ‘Plant liberally’ and ‘Keep planting.’ Do not be discouraged; keep at it! God will work for good in His own good time, and His own way. Don’t presume to dictate to Him which endeavor will succeed.

And in the wider sense, “giving portions” to “seven or eight” means to be liberal in giving to the poor. Here is a form of “planting” which will not yield any immediate rewards, but will store up rewards in heaven (see 2Co 9:7-15; Rom 5:15-21; Jam 2:14-16; Gal 6:9,10; Acts 20:35; Eph 4:28; 1Jo 3:17,18; 1Ti 6:17-19; Deu 15:10; Neh 8:10; Est 9:19; Pro 19:17; 31:20). Gal 6:9 especially carries forward the planting and reaping analogy: “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up.”

SEVEN… EIGHT: A Hebrew numerical formula, which suggests “many”, or even “above and beyond many” — “seven” suggests completeness, and thus “eight” could signify “beyond that which is complete”. Although “seven, and eight” sometimes refers to a literal number (as in Amo 1:3,6,9), it may still carry the added significance of “almost everything” (cp the “three, and four” of Pro 30, the “four or five” of Isa 17:6; the “six, and seven” of Job 5:19 and Pro 6:16, and the “seven, or eight” of Mic 5:5).

FOR YOU DO NOT KNOW WHAT DISASTER MAY COME UPON THE LAND: And any particular “disaster” (too much rain, too little rain, fire) might destroy one planting or crop. So be prepared for failure, and be prepared to try and try again. And… be prepared to help those who are less fortunate than you. For, next time around, for all you know, the disaster might overtake you instead — and it would be useful, on the lowest practical level, if nothing else, to have made friends (on earth at least, never mind in heaven) who remember your kindnesses of earlier times (cp Luk 16:9).

Ecc 11:3

IF CLOUDS ARE FULL OF WATER, THEY POUR RAIN UPON THE EARTH. WHETHER A TREE FALLS TO THE SOUTH OR TO THE NORTH, IN THE PLACE WHERE IT FALLS, THERE WILL IT LIE: The wind/spirit/ruach of vv 4,5 is responsible for all this (cp Joh 3:8): the winds bring clouds of rain, or blow them away; the winds blow down trees. And, in the Hebrew consciousness, as perhaps in ours, the “wind” becomes equivalent to — or at least symbolic of — the Spirit of God, unseen yet powerful, coming and going seemingly by its own will, and not answerable to or controllable by mere man.

IN THE PLACE WHERE IT FALLS, THERE WILL IT LIE: The falling of a tree has a somber significance here. Winds blow and blow, and when — finally — an old and venerable tree has reached the apex of its years, and the sap of life is receding, it becomes susceptible to a strong wind, and it falls and dies. So is man. In the fulness of time, his own span of years, and of useful production, comes to an end, and he falls. And where he falls, there will he lie! In other words, the moral and spiritual condition in which he fell will be his final legacy; after his fall, it cannot be changed. All the more reason to be a fruitful tree while he is alive and green, to bestow his fruits upon others, and to make them available to the service of his Maker. (This naturally leads into the next section: “Remember your Creator while you are young” (Ecc 11:7 — 12:7).

In a similar analogy, Job saw man as a tree (Job 14), which though dead might send forth a new bud, and new shoots of growth, at the scent of water; and so he prayed that even after he died and was laid low, like that great tree, that God would remember him again, and cause a new life to spring forth.

Ecc 11:4

WHOEVER WATCHES THE WIND WILL NOT PLANT; WHOEVER LOOKS AT THE CLOUDS WILL NOT REAP: Most simply, this is a restatement of v 1 (to which the same notes apply). Watching wind and clouds, and trying to wait for the ideal conditions, or to predict the very best time to plant, or reap for that matter, will not do. Procrastination is one of the worst of human failings. One must trust in God, and do the work that ought to be done, more than once if necessary. Failures may come, and disappointments. But they must not be allowed to curtail the work; continue in it, “in season and out of season” (2Ti 4:2) — and trust in Him to bring His will to pass. He will not leave you nor forsake you. There WILL be a “harvest” for the faithful.

WHOEVER WATCHES THE WIND WILL NOT PLANT: In addition, this verse especially suggests the events of the early chapters of Acts. The “wind” reminds us of the mighty wind (and fire) which was the Holy Spirit in Act 2. It was not enough merely to watch this wind; one must be moved to act! And Peter did, when he preached repentance and Christ to the thousands of Jews assembled there in Jerusalem for Pentecost.

WHOEVER LOOKS AT THE CLOUDS WILL NOT REAP: And “looking at the clouds” suggests the disciples on the Mount of Olives, looking on as Jesus is taken up in the special cloud (Act 1). “Why do you stand gazing up into heaven?” If you do this, you will not “reap”! In other words, ‘Don’t just stand here watching and waiting! There’s work to do; get on with it!’

Ecc 11:5

AS YOU DO NOT KNOW THE PATH OF THE WIND, OR HOW THE BODY IS FORMED IN A MOTHER’S WOMB, SO YOU CANNOT UNDERSTAND THE WORK OF GOD, THE MAKER OF ALL THINGS: More literally, as the mg, “or know how the SPIRIT enters the body being formed.” The Spirit, or the spirit, of God is the key factor here, as in vv 3,4. As man does not know exactly how, or exactly when, the fetus is formed in the womb, and the spirit of life enters into it… so man does not know how or when the seed planted will germinate into a crop. “The seed grows up, he knows not how”: Mar 4:26,27; cp Isa 55:8-11; 1Co 3:6,7.

And in a spiritual sense, these two “miracles” of creation are blended together — in the conversion and rebirth and renewal of a life in the service of God. This was the theme of Jesus’ conversation with Nicodemus: ” ‘How can a man be born when he is old?’ Nicodemus asked. ‘Surely he cannot enter a second time into his mother’s womb to be born!’…” But Jesus explained: ” ‘The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit’ ” (Joh 3:4,8).

THE MAKER OF ALL THINGS: “All things” would then be: (a) the natural creation of Gen 1; (b) the ongoing renewal and life-sustaining power of God; (c) the spiritual, or new creation — an ongoing development of God’s family in the world today; and (d) the final regeneration and renewal of the whole world — including the glorification of the saints — at Christ’s coming.

“No man understands just how the child’s skeleton is formed in its mother’s womb, or how the flesh is covered upon its bony frame, or the eyes and ears are fashioned, or the heart and veins are made. Yet all find their appointed place, and function so perfectly in the newly formed foetus. Qoheleth thus reminds us that every birth is a marvellous, fantastic, incredible miracle, performed by Yahweh, exhibiting the wonder of His wisdom, seen also in the starry vaults of heaven, and the wonders of the earth beneath. Creation bears eloquent testimony to the fact that there is nothing too hard for Yahweh, nothing beyond His power to accomplish. Men should, therefore, put their complete trust and confidence in Him, and not worry needlessly, when adverse conditions appear to frustrate their work. Let them preach, sow the seed at all times, and leave the increase to God (Gen 18:14; Jer 32:17; Mat 19:26)” (Krygger). Cp also Psa 139:13,15; Job 10:10,11; 26:14.

“Few parents understand precisely how a baby is formed, but most follow the rules of common sense for the welfare of the mother and the unborn child. This is exactly the application that the Teacher makes here to the plan of God. Indeed, it illustrates the whole theme of the book. We cannot understand all the ways God works to fulfill His plan, but we can follow God’s rules for daily living and thus help bring God’s purpose to birth” (EBC).

Ecc 11:6

Sowing: what to sow (Luk 8:11), what not to sow (Deu 22:9), how to sow (Psa 126:5,6), when to sow (Ecc 11:6), reward of sowing (1Co 15:58).

SOW YOUR SEED IN THE MORNING: Go to work in the LORD’s service in the “morning” of life — ie, as a young person. Sow seed of righteousness (Hos 10:12), and good deeds to others (Psa 112:9; 2Co 9:6-10). This anticipates the next section of Ecclesiastes: “remember your Creator [and serve Him] while you are young” (Ecc 11:7 — 12:7).

AT EVENING LET NOT YOUR HANDS BE IDLE: “The evening of life has also its calls. Life is so short that a morning of manhood’s vigour, and an evening of decay, make the whole of it. To some it seems long, but a four-pence is a great sum of money to a poor man. Life is so brief that no man can afford to lose a day. It has been well said that if a great king should bring us a great heap of gold, and bid us take as much as we could count in a day, we should make a long day of it; we should begin early in the morning, and in the evening we should not withhold our hand… Age may instruct the young, cheer the faint, and encourage the desponding; if eventide has less of vigorous heat, it should have more of calm wisdom, therefore in the evening I will not withhold my hand” (CHS).

“In the evening of life withhold not your hand. If your early efforts have been frustrated, if some of the seed has failed to grow and some of your best planted crops have been choked with weeds, there is all the more reason for redeeming the time in the evening of life. A sowing at the last minute may succeed when earlier and far more vigorous efforts have failed, for you cannot know which will prosper, this or that. A message of life may come from the failing breath of a dying man, may take root in a young mind and be passed on with effects beyond the power of any human eye to trace. There will be many who in time to come will rejoice and be thankful that in the day of weakness and sorrow and in the face of all discouragement, they retained sufficient strength of will to continue their sowing of precious seed, without any slackening of their efforts even in the evening of mortal life” (CEcc).

Alternatively, “in the morning” and “in the evening” might mean: “FROM the morning TO the evening” — ie, all day long, without ceasing. The NEB has “in the morning, until evening.” This would be the perfect antithesis to the lazy man of Ecc 10:18, who talks and dithers rather than sowing at all. This view certainly suits the context.

FOR YOU DO NOT KNOW WHICH WILL SUCCEED, WHETHER THIS OR THAT…: “This is true in agriculture, as every gardener knows. It is also true on a higher plane. We sow seed by our words and actions morning and evening, and we do not know what the effect will be. It is hardly possible, however, for a human being to live without having any influence on his contemporaries. He either helps or hinders them. He either serves, or he is a drag on the wheel. Sometimes the best service a man can possibly render is in the influence of a good example” (PrPr).

Ecc 11:7

Ecc 11:7 — 12:7: Advice and warning to youth.

LIGHT IS SWEET: “Light” is a symbol of life and joy and blessing and peace (Psa 19:7-10; 36:8,9; 56:13; Job 10:22; 18:5,6; 33:30; Joh 1:4-9; Jam 1:17; and other passages too numerous to list). “The Preacher recognizes the joy of mere living. Even though life is a mixture of good and evil, involving setbacks, trials and disappointments that bring bitterness and pain, it is a most precious and desirable gift” (Krygger).

AND IT PLEASES THE EYES TO SEE THE SUN: This is an idiom meaning “to be alive” (Psa 58:8; Ecc 6:5; 7:11); the opposite idiom, “the sun is darkened”, refers to the onset of old age and death (Ecc 12:2).

“These [the light, and the sun] are very beautiful in a natural sense; but what believer is there who has not felt how applicable they are to that Word which is truly a light to his feet and a lamp to his path?… And what makes the light, in which we rejoice as believers, so sweet to the mental eye? It is because in it there is no contradiction; in it there is nothing contrary to our reason. As to a beautiful object, smoothness and regularity are essential features; so perfect harmony distinguishes true Bible principles — harmony not only with a man’s reason, but with his spiritual aspirations” (RR).

Ecc 11:8

HOWEVER MANY YEARS A MAN MAY LIVE, LET HIM ENJOY THEM ALL. BUT LET HIM REMEMBER THE DAYS OF DARKNESS, FOR THEY WILL BE MANY. EVERYTHING TO COME IS MEANINGLESS: As “light” is a symbol of life, so “darkness” is a symbol of death (Pro 20:20; Psa 88:12; 143:3). What makes life so precious is that (1) it is fundamentally unreliable; and (2) it is finite; it has a horizon; it WILL come to an end. Sobering thoughts are never out of place, even in the midst of joyful experiences. This is the way of wisdom.

Ecc 11:9

BE HAPPY, YOUNG MAN, WHILE YOU ARE YOUNG, AND LET YOUR HEART GIVE YOU JOY IN THE DAYS OF YOUR YOUTH. FOLLOW THE WAYS OF YOUR HEART AND WHATEVER YOUR EYES SEE: There are several passages in Ecc which encourage man to enjoy life, but also state explicitly that this is given to him as his “portion,” his handout or gift, from God (consider Ecc 2:24-26; 3:12,13,22; 5:18,19; 8:15; 9:7-10). This last such statement seems to wrap up all the previous ones. Even though life is uncertain and temporary, yet wisdom counsels that it be met with cheerfulness — because it is a gift from God, it is the only life we have, and it has unlimited potential, depending on how we put it to use now!

“This may seem a striking teaching, somewhat in contradiction with the rest of Scripture. Yet it is not really so. The Scriptures do not encourage asceticism, the buffeting of the body, but rather teach that God has ‘given us life, and breath, and all things’ (Act 17:25), ‘causing his rain to fall on the just and on the unjust’ (Mat 5:45). Perhaps the best parallel is the attitude expressed in 1Ti 6:17 in which God is described as the One who ‘giveth us richly all things to enjoy’. Interestingly, Paul’s comment comes in the context of an encouragement not to indulge and trust in riches: ‘Do not trust in riches but trust in God who gives us all things to enjoy.’ Ecclesiastes has a similar message: life is vain and there is no profit in the various activities we engage in under the sun — but this does not mean that we may not enjoy them! We should enjoy them while recognising their obvious limitations” (MV).

BUT KNOW THAT FOR ALL THESE THINGS GOD WILL BRING YOU TO JUDGMENT: Death and judgment (literally, “THE judgment”) are both inescapable experiences for the responsible; this knowledge should inform youth’s conduct at all times (Ecc 3:17; Rom 14:10-12; 2:16). Thus parents must declare to their children their true duty: to obey God’s commands (Ecc 12:13,14).

The mention of the judgment seat is not a threat here. It is simply a guide, a reminder to youth that though there are great, open doors of opportunity set before them which they will not have later in life, nevertheless, they should always open those doors with the realization that they must make wise choices.

“Ecclesiastes mentions the certainty of judgement at a number of points, and this impinges forcefully on our enjoyment of life’s pleasures: God takes into account the things that we do, and there will be a reckoning up according to the way in which we have spent our lives. At that time, God will measure whether we have simply indulged, or whether we have understood our responsibilities toward God and put them first, while simultaneously recognising and enjoying the good things God has blessed us with in this life. Nowhere is this point made in clearer fashion than in the last part of the body of Ecclesiastes (Ecc 11:7-12:7); it is in the middle of this section that the last of our seven sayings [about the enjoyment of life] is to be found.

“This becomes all the more urgent when we are conscious of the brevity of life. [And Ecc 12 gives] in some detail the description of the aging process which culminates in death… Yet remarkably this depressing picture was not given purely with the intention of depressing us, although there is no doubt it is meant to arrest our thinking and make us realise the reality of death. No, the real reason for the description of aging and death at the end of Ecclesiastes is to encourage us to make the most of our lives now. There are no reruns in life. We do not have another opportunity, so we must make use of today… [Here, in these verses] we are encouraged to rejoice and let our hearts cheer us while we are young, to remove sorrow from our heart (even though we know death is coming), but most especially to ‘remember our Creator while we are young’ [Ecc 12:1].

“The encouragement to get on with and enjoy life is set in a context. A man is encouraged to rejoice, but also ‘to remember the days of darkness’ (Ecc 11:8). He is encouraged to be cheerful, and yet he is also urged: ‘know thou, that for all these things God will bring thee into judgement’ (Ecc 11:9). He is encouraged to remove sorrow from his heart, but also to ‘put away evil from thy flesh’ (Ecc 11:10). The encouragement to enjoy God’s gift of life is set in the context of God’s coming judgements and our responsibilities toward Him. We are left to put our priorities right, to get our own lives in order. The message to enjoy God’s gifts is an important one, but it is not without qualification. For the things we do, the way and extent to which we enjoy and indulge ourselves is important in God’s sight” (MV).

“Christians may ask how the stress on using and enjoying life tallies with the NT command ‘Do not love the world’ (1Jo 2:15). The answer is that the Teacher (Ecclesiastes) would have agreed fully with John’s next statement that ‘everything in the world — the cravings of sinful man, the lust of his eyes and the boasting of what he has and does — comes not from the Father but from the world. The world and its desires pass away’ (1Jo 2:16,17). One could hardly find a better statement than this of the whole theme of Ecclesiastes (eg, Ecc 2:1-11; 5:10). Life in the world has significance only when man remembers his Creator (Ecc 12:1).

“There always have been two kinds of teaching about the way to holiness. One is by withdrawal as far as possible from the natural in order to promote the spiritual. The other is to use and transform the natural into the expression of the spiritual. While each kind of teaching has its place, some people need one emphasis rather than the other. Ecclesiastes definitely teaches the second” (EBC).

Ecc 11:10

SO THEN, BANISH ANXIETY FROM YOUR HEART: In this natural state of conflict which is the human condition, the emotions of sorrow, anger, and provocation (all described by the same Hebrew word) are inevitably present, because human desire leads to the manifestation of evil.

AND CAST OFF THE TROUBLES OF YOUR BODY: It is because the young are so energetic, and because they believe, subconsciously but also fundamentally, that they are indestructible if not immortal… that they plunge headlong into all sorts of dangerous practices: drugs, wrongful use of sexual powers, smoking, drinking, etcetera, etcetera. Qoheleth counsels the young (especially the young!) to renounce these passions of the flesh.

FOR YOUTH AND VIGOR ARE MEANINGLESS: And why should one do so? Because these passions are all fleeting — and the sooner this is recognized, the better. The distinctive cares and concerns of youth are so transient; they may seem so much the center of one’s life in youth, but they so quickly fade. “Youth” and “vigor” are part of the whole arrangement of this world, and — like the other parts — they are essentially vain, futile, and frustrating. Therefore, Qoheleth says, one need not even worry about their passing; rather, accept it as the natural order of things, be thankful for what a generous Father has given His children, and get on with the business of loving and serving Him.

VIGOR: Heb “shacharuwth”, which — according to NETn — signifies either “black hair” or “the dawn [of life]” (cp RSV, NEB, NET). There is debate whether the word is derived from a Heb word for “black” (eg, Lev 13:31,37; Song 5:11) or another word for “dawn” (eg, Gen 19:15; Job 3:9; Song 6:10). In either case, the term is a figure for youth or prime of life.

Ecc 12:1

Ecc 12: “Creation” theme: Ecc 12:1 with Gen 1:1; Ecc 12:2 with Gen 2:17; 1:14-18; Ecc 12:7 with Gen 3:19.

Ecc 12: “As the years roll by, the energy and enthusiasm of youth becomes increasingly more difficult. The memory that was more retentive in youth, and the abilities to achieve whatever the heart desires, turns into distress and trouble as age takes its toll. The springtime of bright lights and warm, joyful days, is replaced by the autumn leaves, and the impending winter of life. Gradually the effects of age are felt, as the body becomes tired and feeble. Solomon speaks from experience, as he observes and feels in himself, the deterioration that comes over the physical condition. Gradually the activities of the body break down. The teeth and mouth falters (v 3), appetite diminishes (v 4), trembling and fear becomes a fact (v 5), circulation weakens, and soon the whole nervous system collapses (v 6), and death is a reality (v 7).The whole experiences of Solomon, all his wisdom and opportunities, finally end in the cemetery. But there is hope and joy in the final verses of the remarkable book. The conclusion of the matter is to ‘Fear God, and keep His commandments.’ The reason is simple: ‘This is the whole duty of man.’ The word ‘duty’ is not in the original and is best omitted. ‘This is the whole man.’ Without the law of Yahweh, men and women are only half-right. They live physically, but do not live spiritually. Adam was only half made until the Creator provided a woman to complement his qualities. So the ‘whole man’ will be found in Yahshua the Anointed, and his Bride are those who ‘keep his commandments.’ Thus, the next book in the Scriptures reveals the ‘whole man’ formulated in the multitudinous Christ and his glorified Bride” (GEM).

Vv 1-7: The song of the aged. Dimming of natural senses (Gen 27:1; 48:10; 2Sa 10:32-35; 1Ki 1:1-4), yet greater perception of spiritual values (ie Gen 27:33-40; cp words of Barzillai to David: 2Sa 19:35).

This section contains uniquely strong links with the early chapters of Genesis — all very obvious ones. Gen 1-3 explain, of course, how came that state of “hebel” (vanity) in the first place, and it is appropriate to recall the language and figures of speech and occurrences of that time, against the vision of man’s declining year and approaching death: in these verses, as in Genesis, we have: (a) God as a Creator; (b) the slow, agonizing process of death; (c) the sun, moon, and stars; (d) the return to the ground — “dust to dust”; (e) “fear God and keep His commandments”; and (f) the certain judgment of God.

There is also the overarching analogy of a great house. The man, as he ages and nears the end, is seen under this figure. We may think of a palace, perhaps, with many servants, and guards, and kitchen workers, and visitors coming and going — slowly, slowly losing these retainers, and then being at last deserted altogether: its shutters rattling, its doors boarded up, and only hollow echoes where once there was laughter and excitement and bustling activity. Now, at last, there is only the empty shell; there is no one home! (Cp the similar analogy employed by Paul in 2Co 5:1,2.)

Expositors suggest other figures employed in this section, alongside that of the empty house: (a) the metaphor of a winter storm, illustrating an aged person’s frailty and weakness in the face of approaching death; (b) the coming of night, with its total darkness, portraying the finality of death; and (c) the sorrow and gloom of a household in which the master has recently passed away.

REMEMBER YOUR CREATOR IN THE DAYS OF YOUR YOUTH, BEFORE THE DAYS OF TROUBLE COME AND THE YEARS APPROACH WHEN YOU WILL SAY, “I FIND NO PLEASURE IN THEM”: Continuing the message of Ecc 11:7-10, Qoheleth urges youth to observe and heed, voluntarily, the lessons lived out and thus more or less forcibly learned by the old (other exhortations directed at the young: Psa 71:17; 90:10; 148:12). “It is easy to praise God when one is happy, and it is right to do so, thanking Him for His favor… Youth can forget God. So can prime and age. But perhaps there is more to make youth forget Him. The underlying idea is for all to remember him at all times: and to remember Him is to be continually aware of His dealings with us. How can such awareness evoke other than praise in us? He has given us life, this life so valued that even our instincts teach us self-preservation. We are endowed with faculties to enjoy life; the earth about us teems with interest and wonder, and ‘God has given it all to the children of men’ ” (CM).

REMEMBER YOUR CREATOR: In Heb, “creator” here is plural; this is most certainly what is called “the Hebrew plural of majesty” — meaning “the GREAT Creator”. Parallel passages include Deu 8:18: “But remember the LORD your God, for it is he who gives you the ability to produce wealth, and so confirms his covenant”; and Neh 4:14: “Remember the Lord, who is great and awesome.”

Ecc 12:2

BEFORE THE SUN AND THE LIGHT AND THE MOON AND THE STARS GROW DARK: The heavenly bodies suggest, generally, springtime and youth. “[These], performing their God-given functions perfectly, are figures used by Qoheleth to illustrate the healthy and strong body of youth — with eyes clear, mind alert, full of activity and joy of living” (Krygger).

GROW DARK: Impending death; man “departing in darkness” (Ecc 6:4), to the grave (Job 10:21). Gloom, misery, vanity.

AND THE CLOUDS RETURN AFTER THE RAIN: That is, not a likely occurrence. Clouds, like men, pour out their being, and then are no more.

Ecc 12:3

WHEN THE KEEPERS OF THE HOUSE TREMBLE: The arms (Luk 11:21) of this body (Job 4:19; 2Co 5:1; 2Pe 1:13) tremble — palsy is a common ailment in the elderly.

AND THE STRONG MEN STOOP: Faltering legs bent at knees; the tottering, bow-legged gait of the elderly: see Job 4:4; Eze 7:17; 21:7; Nah 2:10; Dan 5:6; Hab 3:16; Psa 147:10; Song 5:15.

WHEN THE GRINDERS CEASE BECAUSE THEY ARE FEW: The Heb is literally “the grinding-women”, because women almost always ground meal and prepared bread. Symbolically, the “grinders” are the teeth, which fall out one by one, until it becomes quite difficult to bite and chew one’s food.

AND THOSE LOOKING THROUGH THE WINDOWS GROW DIM: Deteriorating vision: Gen 27:1; 48:10; 1Sa 4:15.

Ecc 12:4

WHEN THE DOORS TO THE STREET ARE CLOSED AND THE SOUND OF GRINDING FADES: Lips (cp Psa 141:3; Mic 7:5: “doors of your mouth” in KJV).

WHEN MEN RISE UP AT THE SOUND OF BIRDS: This suggests a nervous disposition, and Increased difficulty in sleeping. Little sounds startle the old. “Zippor” = sparrows, symbolic of trembling (Hos 11:11) and fleeing (Lam 3:2).

An alternative is “he shall rise up TO the voice of a bird”; ie, the voice rises in pitch and grows thin and squeaky — like the twitter of a bird. One emendation gives: “The voice of a bird is silent” (cp NEB); ie, the old man no longer hears high-pitched sounds; this would be akin to the next phrase.

BUT ALL THEIR SONGS GROW FAINT: Hearing (of song) and voice (to sing) both fail. Cp the aged Barzillai’s words, to David: “Can I still hear the voices of men and women singers?” (2Sa 19:35).

Ecc 12:5

WHEN MEN ARE AFRAID OF HEIGHTS: Deteriorating reflexes, weakness of limbs, shortness of breath, and poor vision leave men afraid of falling, and thus especially afraid of heights.

AND OF DANGERS IN THE STREETS: Busy, bustling streets, filled with jostling people, are a nuisance and a potential threat to older people. (In modern times, it is easy to substitute here: ‘busy streets and roads, with jostling motor traffic’!)

WHEN THE ALMOND TREE BLOSSOMS: The almond tree is covered by a mantle of white blossoms. “In that affecting picture of the rapid and inevitable approach of old age drawn by the royal preacher, it is said that ‘the almond tree shall flourish’, or blossom. The point of the figure is doubtless the fact that the white blossoms completely cover the whole tree, without any mixture of green leaves, for these do not appear until some time after. It is the expressive type of old age, whose hair is white as wool, unrelieved with any other colour” (LB 319).

AND THE GRASSHOPPER DRAGS HIMSELF ALONG: The grasshopper often propels itself along with great bounds and leaps, suggesting the vigor of the young. But when it attempts to move slowly, it betrays an awkward, angular, peculiar walk — suggesting the walk of a very old person.

The grasshopper’s littleness also suggests how puny and inconsequential is man on the breadth and expanse of the earth (the same figure occurs in Num 13:33 and Isa 40:22). On this IC comments: “All nations are before God as grasshoppers in the sense of being feeble and insignificant. The faint-hearted spies who brought back an evil report of the land felt as grasshoppers because they were terrified by the sight of giants. If the word is used in this sense, the saying of the wise man becomes intelligible and significant. When a man has grown old and weary, a very little thing may be a burden to him. Tasks which were light in the day of youth and vigour become impossible. Vexations such as at one time were dismissed with a laugh, now seem unbearable. Indeed, when we grow old it is often the little difficulties of life which seem the hardest to bear” (CEcc).

AND DESIRE NO LONGER IS STIRRED: The LXX suggests this is the word for the “caperberry”, a traditional aphrodisiac — although others dispute this translation. Whether or not the LXX has any validity, “desire” is a very appropriate rendering here. It suggests sexual impotence, a mark of increased age (although, for a rare few such as Moses — Deu 34:7 — this seems not to have been the case).

THEN MAN GOES TO HIS ETERNAL HOME AND MOURNERS GO ABOUT THE STREETS: Or “is going” and “are going” (continuous tense) — as though the funeral procession is underway at this very moment. On the other hand, “going” may suggest a long, slow decline before death is finally reached. “Ask not for whom the bell tolls; it tolls for thee.” We are on an extended but inexorable march to the grave.

“Mourners” are pictured as a distinct class, and they were: professional mourners flourished in Israel, with their practiced wailing and lamenting — no self-respecting funeral would be without them! (Such mourners seem to lapse all too easily into laughter and mocking, as in Luk 8:52,53.)

ETERNAL HOME: “Beth olahm” = house of eternity (cp Job 30:23), meaning of course the grave.

The EBC cites this poignant little poem, by Charles Kingsley, which catches something of the exciting possibilities of youth, as well as the restrictions and decline of age:

“When all the world is young, lad, And all the trees are green; And every goose a swan, lad, And every lass a queen: Then hey for boot and horse, lad, And round the world away; Young blood must have its course, lad, And every dog his day.

“When all the world is old, lad, And all the trees are brown; And all the sport is stale, lad, And all the wheels run down; Creep home, and take your place there, The spent and maimed among: God grant you find one face there You loved when all was young.”

And God grant that, when we have safely passed through every trial but the final one, may our “eternal home” not be eternal after all, but may we arise to see the face of the blessed Saviour who died for us, and who loves us still!

Ecc 12:6

V 6 contains the twin symbols of light and water — the lampstand (of oil, for light) and bowl or skin (with water). Oil and water both symbolize life and knowledge — which are contained in frail vessels: “We have this treasure in jars of clay,” Paul tells us (2Co 4:7; cp Jer 19:1; Lam 4:2). Cp idea, Isa 38:12.

REMEMBER HIM — BEFORE THE SILVER CORD IS SEVERED, OR THE GOLDEN BOWL IS BROKEN: The figure is a golden lamp, suspended from a beam by a long silver cord. When the cord breaks, then the lamp plummets to the floor and is shattered into pieces — spilling all its oil, and extinguishing its light forever. “Humpty Dumpty” cannot be put back together again — not by the best and most prolonged efforts of man!

BEFORE THE PITCHER IS SHATTERED AT THE SPRING: A pitcher is carried to the spring, and filled with water. But while it is being borne back home, it is dropped on the pavement, and is broken into pieces, irretrievably spilling its contents. Never again will it carry the water of life.

OR THE WHEEL BROKEN AT THE WELL: The wheel whereby a bucket or animal skin with water is drawn up from the well. When the wheel is broken, the operation of securing water must cease.

So these elaborate figures of speech are used to portray the human body. More specifically, it may be suggested that: (a) the silver cord = the spinal cord; (b) the golden bowl = the head, and skull; (c) the pitcher = the kidneys; and (d) the wheel = the heart (which lifts and carries, or pumps, the blood through the body). When any one of these vital body parts loses its functionality, the whole body will quickly perish.

Ecc 12:7

AND THE DUST RETURNS TO THE GROUND IT CAME FROM, AND THE SPIRIT RETURNS TO GOD WHO GAVE IT: Man is but animated dust, and destined to return, upon dissolution, to the very dust from whence he came: cp Gen 2:7; 3:19; Psa 103:14; Job 10:9; Ecc 3:18-21.

Furthermore, the last “meaningless” statement (of v 8) not only concludes the Book — it also concludes the last section of the Book, which is concerned with the aging process that ends in death. This is quite significant. If a person “returns” to God in some conscious state when he dies (as some interpret v 7), then death could scarcely be an example of vanity (futility, meaninglessness); rather, it would be the most blessed of all experiences. So it seems clear that death is NOT a return to God as a conscious being, but rather the end of a mortal existence. No… Qoheleth is telling us that the slow deterioration of the human body after the age of 35 or 40, with the finality of death, is the greatest “vanity” of all. (And so resurrection, and not heaven-going, is the hope of the righteous — and Qoheleth knows it.)

Ecc 12:8

V 8: The theme of the Book restated (cp Ecc 1:2).

“MEANINGLESS! MEANINGLESS!” SAYS THE TEACHER. “EVERYTHING IS MEANINGLESS”: This full phrase is duplicated from Ecc 1:2. These two verses (Ecc 1:2 and Ecc 12:8) form a kind of frame around the main part of the book. The main argument of the book (Ecc 1:3 — 12:7) takes place within the boundaries of this frame. See Ecc 1:2n.

Ecc 12:9

Vv 9-14: The conclusion: Fear God and keep His commandments. (Notice how the “framing verses”, ie Ecc 1:2 and Ecc 12:8, set off the main body of the book — thus leaving these final 6 verses as a conclusion.) The conclusion is, as we would expect, a statement summarizing or making explicit the overall message that is to be understood from the book; we find it in 12:9-14: this conclusion shows clearly that — despite the seemingly negative aspects in the main body of the book — the overall message is a positive one.

NOT ONLY WAS THE TEACHER WISE, BUT ALSO HE IMPARTED KNOWLEDGE TO THE PEOPLE: The wiser “Qoheleth” became, the more he was able to impart that same wisdom to the people who assembled together to hear him.

TEACHER: “Qoheleth” (Ecc 1:1n).

HE IMPARTED WISDOM TO THE PEOPLE: As did Hezekiah, through the Levites (2Ch 30:22,27).

HE PONDERED AND SEARCHED OUT AND SET IN ORDER MANY PROVERBS: This may point to the compiling and editorial work of Hezekiah (as hinted at in Pro 25:1), and perhaps applied here in the book of Ecclesiastes as well (cp also Ecc 12:11): bringing together the experienced “wisdom” of his forefathers along with his own into this final production. “It is the glory of God to conceal a matter; to search out a matter is the glory of kings” (Pro 25:2).

PONDERED: A rare word which means literally “to weigh on a scales” — and thus to assess and evaluate carefully. “It is related to the scales used for weighing money or commercial items (eg, Jer 32:10; Eze 5:1)” (NETn).

SEARCHED OUT: “Chaqar” = to penetrate, ie to examine closely.

SET IN ORDER: “To arrange”, pointing to the skillful ordering of his material, and to its artistic presentation.

PROVERBS: “Mashalim”. “The ‘proverb’ had a wide range of meaning. It could include such things as Jotham’s fable (Jdg 9:7-15), the riddle of Samson (Jdg 14:12-18), the witticism concerning Saul and David (1Sa 10:12; 18:7), the ‘proverb of the ancients’ (1Sa 24:13), and Nathan’s parable (2Sa 12:1-4). Its techniques abounded in crisp sayings (1Ki 20:11; Jer 23:28; 31:29), parallelisms (Pro 18:10), comparisons (Pro 17:1), numerical sequences (Pro 30:15-31), acrostic patterns (Psa 37; Pro 31:10-31), allegories (Isa 5; Ecc 12:2-6), aphoristic questions (Amo 6:12), and similar devices, all geared to piercing the crust of indifference” (Eaton). Solomon spoke 3,000 “proverbs” (1Ki 4:32), many more than appear in the book of that name. But of course, as we see from that book as well, “proverbs” were not the sole domain of that king.

Ecc 12:10

THE TEACHER SEARCHED TO FIND JUST THE RIGHT WORDS, AND WHAT HE WROTE WAS UPRIGHT AND TRUE: The “Teacher” is, of course, “Qoheleth” (Ecc 1:1n). But we notice here that he is referred to in the third person, as if to say that the author (at least, of these particular words) is not Qoheleth — OR that there is and was more than one “Qoheleth”! This idea is explored further in the introduction: Eccl, authorship.

THE RIGHT WORDS: “Acceptable words” (AV). Literally, “words of delight”, or “pleasure” (the Heb “chephets” is the root of the name “Hephzibah”, the wife of Hezekiah). As to “acceptable” or “pleasant”, this may remind us of the words of Jesus, which were said to be “gracious words” (Luk 4:22). A description of “pleasant, or delightful” words is in Pro 25:11: “A word aptly spoken is like apples of gold in settings of silver.” It is appealing, it arrests the attention, and therefore it is more apt to convey its message.

UPRIGHT: Heb “yasher” = “righteous”. These two descriptions balance off one another: the words of Qoheleth are not so “pleasing” that they cease to be “upright”, and not so “upright” that they cease to be “pleasing”! To be pleasing at the expense of upright is to be a charlatan or swindler, speaking beautiful but deceitful words. To be upright but unpleasant is to be Pharisaical, and to make the message unpalatable, and ultimately ineffective, even if it is technically “right”.

TRUE: Heb “emeth”, which signifies that which is trustworthy, to be believed (cp “Amen”). Or, it might be said, that which is authoritative, as in Mar 1:22: “The people were amazed at his teaching, because he taught them as one who had authority, not as the teachers of the law.” Jesus’ words were true and authoritative, because they were God’s words, the words of truth (Joh 17:17) and eternal life (Joh 17:2,3).

Ecc 12:11

THE WORDS OF THE WISE ARE LIKE GOADS: Goads were used by the shepherds to guide the wandering sheep, and also by farmers to stimulate the indolent farm animal into action (Act 9:5). Even though they hurt, they were beneficial. And so it is with God’s word in its effect upon us.

Vv 10,11 almost literally recall the old proverb, about the plowhorse being propelled along by both the carrot and the stick! The “carrot” is the “pleasant, or delightful, words” of v 10 (which nevertheless must also be “true”) — while the “stick” is the “wise words” which acts like a goad. True enough, the words of truth in the Bible have something of both elements: beautiful promises to draw us forward, but at the same time stern warnings and admonitions (and yes, even threats) to spur us along. The love of the Father, and the fear of the Great Judge — they are both there in the pages of Scripture; and they both serve a purpose.

THEIR COLLECTED SAYINGS LIKE FIRMLY EMBEDDED NAILS: “Collected sayings” is the Heb “assupoth”: which could mean “collections, or assemblies, of people” (which is reflected in the KJV and RV translations), or “collections of sayings, or wisdom” (as in the NIV and RSV). (Thus “collected sayings” would seem to be parallel to “the words of the wise” in the same verse.)

Following the second of these possibilities, it seems to have been the work of the “Qoheleth” (collector, or teacher) to gather together the experienced “wisdom” of his forefathers into this compilation that became “Ecclesiastes” (as Hezekiah did in the compilation that became the “Proverbs”: Pro 25:1). (Is “Qoheleth” therefore Hezekiah? Perhaps. Or were Solomon, Uzziah, and Hezekiah each — in his own turn — a “Qoheleth”? And was there another “Qoheleth” after these, who compiled all their previous collections into a final one? See Ecc, authorship.)

The KJV translation (“masters of assemblies”) and idea is not necessarily wrong, however: the collecting of these sayings, and their dissemination, led to the collecting or gathering together, of groups of people who were moved by this wisdom. The teaching of the gospel has the effect of gathering together “assemblies” or “ecclesias” of those who believe it. And these believers, like the sayings which they believe, are then joined or fastened to the One in whom they have come to trust and hope. Thus saints are fastened securely to their hope (Isa 22:23-25; Zec 10:4; Ezr 9:8), like the curtains of Solomon’s temple are fastened securely to the God of Israel (Song 1:5).

The reference to nails obviously takes one further step, and points to the cross. As firmly fixed as was Christ to the cross, so sure was our salvation! So hang your hopes on a firm nail or peg… something that will not slip nor give way. (Cp the general idea in Heb 4:12,13 — where the word of God is likened to a sharp sword!)

GIVEN BY ONE SHEPHERD: In compiling wisdom, and in assembling his subjects to hear that wisdom, the Qoheleth/King of Judah (whether Solomon, Uzziah, Hezekiah, or another) was acting as a true “shepherd” of Israel — he was feeding his “flock”! In the NT sense, the “one shepherd” is plainly the Lord Jesus Christ. Man’s highest good is found in this “one Shepherd”, who leads his flock in green pastures and causes them to rest by still water, but who especially offers them abundant life in himself (John 10:9,10).

But of course these “collected sayings” were not his words first — rather, they were the words of his Father, who — no matter which human writer put these sayings down on parchment — was and is the true and eternal “Shepherd of Israel” (Psa 23:1; 80:1; Isa 40:11; Jer 31:10; Eze 34:11,12). Thus it works with divine inspiration: the vessels that are used to communicate truth may be many; they may range from golden bowls to cracked pots; but at the source there is one Shepherd who gives all truth, and that is Yahweh Himself.

Ecc 12:12

BE WARNED, MY SON, OF ANYTHING IN ADDITION TO THEM. OF MAKING MANY BOOKS THERE IS NO END: The KJV reads: “And further, by these, my son, be admonished…” But the NIV, in effect, changes the order of these phrases — as if to say, “Be warned, my son, of anything further than these.” And this gives us the key to explaining an otherwise difficult verse: Qoheleth is not warning of spiritual wisdom, that which is derived directly or indirectly from the Word of God (and the study of which is not a weariness but a delight: Psa 1:2; 119:97-104; Pro 1:8,9; 2:1-11; 3:1-18). Instead, he is strongly warning against anything above and beyond such “wisdom”. (Is “many books” an exaggeration, at such an early date as that when Ecclesiastes was written? There was a time when scholars might have thought so. But in the last couple of generations evidence has been uncovered of vast libraries in the ancient world — in Egypt, Babylon, and Syria. No, “many books” was true enough even of these days!)

It is books of recorded worldly wisdom that are something to be careful of! Be careful, he says, of anything — including any worldly studies or other pursuits — that may take you away from the Word of God! Note, however, this is a “warning” — not a prohibition! In any library, there are thousands of books written by men — on subjects ranging from aardvarks to zygotes. Such books will allow you to pursue interests in finance, biology, horticulture, psychology, physiology, or needlework — in fact, anything “under the sun”. And practically every book, and every subject, may be of some value to some people at some time. (Of course, some books are so worthless that they deserve only to be burned: Acts 19:19!) But even the best of secular books, all of them together, heaped up in the tallest stack imaginable, are of extremely limited value on the subject of life in the sight of God.

AND MUCH STUDY WEARIES THE BODY: “Study” = “lahag”, intense mental application. This fatigues the body. Why? Because, as Paul writes, “Where is the wise man? Where is the scholar? Where is the philosopher of this age? Has not God made foolish the wisdom of the world?” (1Co 1:20). And so it seems, in this context, that it is the conflict between worldly “wisdom” and true spiritual wisdom that leads to weariness and fatigue in the life of the believer — an endless wrestling and back-and-forth “warfare” between what Paul calls the mind of the flesh and the mind of the spirit (Rom 8:5-11), as first one, and then the other, seems to gain the ascendancy in the heart and life of the individual.

Ecc 12:13

NOW ALL HAS BEEN HEARD; HERE IS THE CONCLUSION OF THE MATTER: FEAR GOD: The fear of God is the realization of His unchanging power and justice (Ecc 3:14). It delivers from wickedness and self-righteousness (Ecc 7:18) and leads to a hatred of sin (Ecc 5:6,7; 8:12,13). It is the beginning of wisdom (Pro 1:7; 9:10; Psa 111:10). And, here, it is the end or conclusion of wisdom.

AND KEEP HIS COMMANDMENTS: “Keep” = Heb “shamar”. Of all the kings of Israel over Judah, this phrase is attributed only to Hezekiah (2Ki 18:6). By contrast, Solomon failed in this very respect (1Ki 11:31-33).

FOR THIS IS THE WHOLE DUTY OF MAN: The words “duty of” are italicized in the AV — they do not appear in the original. Literally, “this is the whole man”, or “this is all of man!” “There is no more to man than this” (NEB). Everything else is meaningless (Ecc 1:2; etc). Man discovers all of himself in fearing God and keeping His commandments; all other pursuits are empty and, in fact and in futurity, nothing! A man who does not obey God is not “whole” — he is an empty shell, a dead man walking: a vital part is missing.

In the absolute sense, only one man ever did or ever could attain to the totality of “the whole man” or “the one man” — and that is the Lord Jesus Christ, the “Word made flesh” (Joh 1:14), “the radiance of God’s glory and the exact representation of his being” (Heb 1:3).

But, in and through that man Christ Jesus, other men and women — far less than perfect of themselves — may attain to HIS perfection, and be joined together with him, fastened into one body by the “Master of assemblies”, so as to share in the fulness of the glory of the One Body, with Christ as its Head (1Co 12:12-27; Eph 4:13-16; Col 1:17-19; 2:9,10)!

LGS concludes his study with these words: “With all its apparent meanderings, its alternations and seeming contradictions, the Book of Ecclesiastes has an essential unity of character and purpose. It is marked by a freedom of play of thought, a ready and sometimes complex use of image and symbol which belong to poetry. And as with poetry, its meaning and purpose must be judged not in the isolated passage but in the whole. Then it is seen to lead from the exploration of life in terms of purely human experience to a loftier understanding which relates man’s life to eternal aims. To follow through the thought is like tracing a stream from its earthy beginnings through all its turns and twists till with a full and even flow it merges with the sea: and it is a rich experience.”

Bowen summarizes the whole Book in this way: “We should be in a position now to draw a portrait of a whole man [Ecc 12:13]. He would be a person who has confirmed by his own experience that the cycle of life is mirrored in the things he can monitor in nature. He would accept that this means God has made it that way. He would accept that increasing knowledge will address only a portion of the problems he faces, and will bring with it its own travail. He would be aware that fulfillment now will allude him because there is no profit. He is aware that life that is lived as an end in itself will leave a person very miserable. He will be honest enough to admit that man does not do eternal things and is therefore in no position to expect to live forever. Death will take everything away if God does not intervene.

“He recognizes that some men are worse off than others, and none have control over all they face. He will on that account deal well with all those who suffer, endeavoring to ease their burden by whatever means. His own view — of what ought to be — will often conflict with the normal way of looking at things because he will see through the shallow concerns of the many. He will reflect on all experiences of life, rejoicing in both prosperity and adversity. [He will be] willing to accept responsibility for, and to show remorse for his own sin. He will not expect too much from his fellows, knowing they are not as innocent as they make out. He will not expect God to account to him for every unhappy event. He knows he is unable to find out the works of God and understands that many things occur as a result of the bondage of decay. He anticipates adversity and tries to handle it in the same way as prosperity…

“He uses every opportunity to grow in character, not squandering the time as if it has no limit. He is energetic, resourceful, generous, a cooperative and helpful man. He is not a man satisfying God’s requirements [merely] as a matter of obedience. He is also a man satisfying his own need to be fulfilled.”

The “whole man” has, in short, observed at some length — and participated in — a chaotic, difficult, and trying world. He has made his peace with this world, and the God who created it, accepting what he cannot change. Yet he is willing to work in this world to change, especially in himself, that which can be changed. The wisdom he has gained from observation, and from revelation, enables him to know the difference.

And now he knows, as surely as anything can be known, that — when all is said and done — the whole man, the man of the heart, the real person, is defined and created and renewed through one simple yet fully comprehensive idea: understand the Creator of all things, fear Him, and keep His commandments. The man knows he will not achieve this object perfectly, for he is himself a part of a world subjected to vanity. Nevertheless, to the best of his own knowledge and ability, he will try. And in this endeavor alone, praying for help as he proceeds, may he hope to realize his true potential, and at last find unity with the Great Eternal One.

Ecc 12:14

FOR GOD WILL BRING EVERY DEED INTO JUDGMENT, INCLUDING EVERY HIDDEN THING, WHETHER IT IS GOOD OR EVIL: This echoes Ecc 3:17; 11:9, and also provides a fitting end to the Book. The “hebel” of the whole creation (the vanity, the frustration, the meaninglessness) is revealed from the garden of Eden onward — when the God of judgment dismissed His creatures from the pleasures and fellowship of that lovely place, and sent them out into a world of pain and suffering and death. This is the starting point of the Book of Ecclesiastes.

And now we have come to the end of that same Book. And now we see that this whole process of decay, and decline, and dissatisfaction, which the Book describes, will have an end! When God’s work in the “new creation” will have run its course, then all those who are responsible, all who have heard the words of the “Qoheleth” — the great Compiler, Teacher, Preacher, and Shepherd — will stand before him in a final judgment. “For we must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad” (2Co 5:10; cp 1Co 4:5; Heb 9:27).

And when that work is done, then the saints, the TRUE work of God’s “new” creation, will have been assembled and perfected! For the first time ever, those who have feared God and kept His commandments to the best of their ability, and who have been covered and washed and forgiven — through the shed blood of the Great Shepherd and King — when they came short of that Glory… they will then stand up… the Whole Man… the multitudinous Man… the One Man in Christ Jesus their Lord.

And God’s “creation” will finally be seen… not to have been in vain at all!

Interpretations of the Song of Songs are almost as numerous as are students of the book. There are perhaps more different interpretations of this Book than of any other in the Bible, including Revelation! Plainly, this is a difficult Book to place in historical context, or to present in outline form. As one student puts it, “At first one feels almost afraid to dissect the Song of Songs. As when trying to trace the inward beauty of a flower the petals can so easily be torn and the delightful fragrance diffused and lost, we hesitate lest our clumsy touch should harm this exquisite product of the mind of God. For like the rose of Sharon and the spring flowers of Israel’s land which decorate this ‘Song without compare’, it also is His handiwork, and as we stoop with wondering awe to look, perchance to touch, it is at once the beauty of the living whole which speaks to us of God’s great power and the revelation of His grace” (Roy Waddoup).

There are a number of separate short songs, which are clearly related but not necessarily sequential in time. Occasionally it is uncertain who is speaking, and to whom the words are being spoken; also, it is uncertain whether the person or persons to whom the words are being spoken is/are physically present or absent at the time. [However, the distinction between various speakers in the Song is much more evident in the Hebrew than in English translation, because of the masculine and feminine verb forms. The New English Bible uses this information to identify the speakers in its text. (This commentary will generally follow those directions.)]

The author of the Book is not stated (it is not necessarily Solomon: see Song 1:1n). This in itself allows for any number of possible backgrounds.

These introductory notes include an Outlines section, in which various scenarios are offered. The reader may find that one or more of these are perhaps appealing as a framework for study.

Then follows a suggested parable, which may serve as the “backbone” of the Song of Songs, and this writer’s suggestion as to the historical, or Old Testament, background. This study follows Harry Whittaker’s idea as outlined in “Bible Studies”, pp 120-126. He suggests that the Song of Songs is based on King Hezekiah’s attempts (after the defeat of the Northern Kingdom by the Assyrians) to regather the remnant back to his own Southern Kingdom. This would include especially his effort to reclaim them for the worship of the Temple in Jerusalem.

Only a study of the whole book, in some detail, can prove (or disprove) the reasonableness of this scenario.

Whatever the historical context that first gave rise to the Song of Songs, it is almost universally accepted that — in an Old Testament context — the underlying theme is the relationship between the God of Israel and His people (cp Isa 62:4,5; 64:5; Hos 2:16,19). And furthermore that — in New Testament terms — the Book is an allegory about Christ and his Bride, the church or ecclesia (cp Mat 25:1; Rom 7:4; 2Co 11:2; Eph 5:32; Rev 19:7; 21:2,9). There is a natural progression and development in these ideas. No matter where the Song of Songs is placed as to its composition and historical context, these spiritual truths will surely be recognized as the primary purpose, and most fulfilling study, of the Book.

These twin themes (of God and Israel, and Christ and the body of believers) will receive most of the attention in the verse-by-verse notes that make up the main part of the commentary.

Outlines

First, looking at the Book as a whole, we may discern a broad and general progression in the relationship between the two main characters:

• Early acquaintance
• Awakening interest
• Deepening of the relationship
• Betrothal
• Separation
• Waiting
• Seeking
• Finding
• Final reunion
• Marriage.

This answers, generally, to our developing relationship with Christ:

• Learning the Truth (#s 1-3)
• Baptism (# 4)
• Probation, while Christ is in heaven (#s 5-7)
• Christ’s return and kingdom (#s 8-10)

So the basic NT story is as follows:

• The good shepherd = Christ, in the days of his flesh.
• The Shulammite = the church, or ecclesia.
• Their courtship = ministry of Christ; preaching by apostles.
• Disappearance of shepherd = Christ’s ascension to heaven.
• “Dreams” of Shulammite about his return = the longing of saints (in all ages since) for a deeper relationship and — ultimately — for the coming of their Lord.
• Watchmen’s treatment of the Bride = persecution/tribulations of the church in Christ’s absence.
• The shepherd returning as King = Christ returning in his glory (accompanied by angels).
• Wedding feast = “marriage supper of Lamb”.

This leads in turn to a possible outline narrative:

(a) Song 1:2-6: The end of the story is told first? (This is the same device as used in Rev, several times, for example.) The bride is brought by her husband (“Solomon”, “prince of peace”) into his royal palace. She speaks with awe of her surroundings, and apologizes for her sun-burnt complexion. She has gone through many trials, but now (at last) she has reached her destination: the home of her Beloved.

Now… how did this come about? In answer, we return to the true beginning of the story, which is…

(b) Song 1:7 — Song 2:17: The real beginning of the story: a sequence of courting scenes. The humble “shepherd” whom the maiden loves (Song 1:7,8) is in fact a king (notice how HE speaks in Song 1:9,10,12; although he appears as a shepherd, the imagery and figures of speech he uses betrays his true, royal, identity). She imagines their home and their life together (Song 1:16,17). Then they are alternately together/apart/together/apart, etc (Song 2).

(c) Song 3:1-4 and Song 5:2-8: While seeking her “Beloved”, the maiden is mocked and beaten by the “watchmen” (Song 3:3; 5:6,7). She suffers much because of her love, while the object of that love is absent. (Notice the repetition and alternating of themes in this sequence.)

(d) Song 4:1-7: The “Beloved” describes her “beauty”.

(e) Song 4:8,9,15,16: He proposes to her, and she accepts.

(f) Song 5:9-16: She is separated (again?), and describes her “Beloved” to the “daughters of Jerusalem”, in terms of unrestrained enthusiasm.

(g) Song 3:6-11 and Song 6:11,12: She is almost “surprised” (when at last she finds him — or when at last he comes for her) that her “Beloved” (the “simple” shepherd) has been transformed into the great “Solomon” (the King of Peace). The lowly shepherd has returned in his true character, as a great and mighty King!

(h) Song 6:13 — Song 7:9: The wedding festival, with the “guests”: the friends of the Bride (her companions, the virgins, the “daughters of Jerusalem”) and the friends of the Groom (the angels? the mighty warriors?).

(i) Song 7:10 — Song 8:14: A series of vignettes: pictures of the “honeymoon”.

…And so, back to the beginning/end (Song 1:2-6): the king ushers his lovely bride into the royal palace…

Another possible outline

This outline takes the wedding itself as the backbone of the book, with various remembrances of, or “flashbacks” to, earlier times (the courtship, and separations).

1. The beginning of love: Song 1:1 – 5:1

(a) The wedding day (beginning): Song 1:1 – 2:7

(1) The Shulammite in the palace (Song 1:1-8) (2) At the banquet table (Song 1:9-14) (3) In the bridal chamber (Song 1:15 – 2:7)

(b) Reflections on a courtship: Song 2:8 – 3:5

(1) A springtime visit (Song 2:8-13) (2) The little foxes (Song 2:14-17) (3) A dream: on counting the cost (Song 3:1-5)

(c) The wedding day (continued): Song 3:6 – 5:1

(1) The wedding procession (Song 3:6-11) (2) The wedding night (Song 4:1 – 5:1)

2. The development of oneness: Song 5:2 – 8:14

(a) A dream of love refused: Song 5:2 – 8:4

(1) The dream (Song 5:2-8) (2) A change of attitude (Song 5:9 – 6:3) (3) The return of Solomon (Song 6:4-10) (4) The Shulammite in the garden (Song 6:11-13a) (5) The dance of Mahanaim — the “two companies” (Song 6:13b – 8:4)

(b) A vacation in the country: Song 8:5-14

(The outline is followed, in large part, by JS Baxter in “Explore the Book”, and RG Moulton in “Modern Readers’ Bible”.)

RW Ask suggests an outline consisting of 12 separate songs:

• The Bride in the King’s chambers (1:2-8)
• The Bridegroom and the Bride in a garden retreat (1:9–2:7)
• The Bridegroom’s call and her response (2:8-17)
• The Bride’s midnight search for her beloved (3:1-5)
• A state visit to the Bride — in which he praises her beauty (3:6–4:7)
• The Bride is compared to a lovely garden (4:8–5:1)
• The Bride’s portrait of her Beloved and his reply (5:2–6:10)
• She is overtaken by a sudden impulse to hide herself (6:11-13)
• The Virgins describe the Bride (7:1-9)
• The Bride’s invitation to the Bridegroom (7:10-8:4)
• Love unquenchable (8:5-7)
• Conclusion (8:8-14)

In this he follows Mason Good, Thomas Percy, and Joseph Bush, and is in turn followed by HP Mansfield. In order to avoid some of the confusion as to time sequence of the songs, HPM turns the 12 songs into two complete cycles of six songs each, the first six subtitled “The Bride selected from Israel”, and the last six “The Bride selected from the Gentiles”.

A Parable

Now there may be detected — as the “backbone”, so to speak, of the Book — a little story, of romance, and longing, with a surprise ending. This story may be constructed from the clues and hints provided in the Song itself. Whether the story had any basis in fact cannot be known for sure — it may have only been a parable. Yet it would be helpful to have a grasp of this “parable” in order to understand the spiritual lessons grafted upon it. The story goes something like this:

In the northern part of the land of Israel, at Baal Hamon in the hill country of Ephraim, there was a vineyard owned by the king in Jerusalem (we shall call him “Solomon”) — it was rented out to tenants (Song 8:11). It appears as though the husband and father of this tenant family was dead, but there was a mother and at least two sons (Song 1:6). And then there were two daughters, two sisters, a little girl, as yet undeveloped (Song 8:8), and her older sister (we shall call her “the Shulammite”).

It looks like this older one was the “ugly duckling” — the “Cinderella” of the family. Her brothers did not appreciate her: they bullied her, and gave her all the menial tasks they could, denying her the privileges that a young woman might have expected in a Jewish home. Instead, she labored in the vineyards long and hard, scaring away the birds, pruning the vines (Song 1:6), and setting the traps to catch the little foxes that spoiled them (Song 2:15). She also had to watch the lambs and the kids of the flock, and find suitable pasture for them (Song 1:8).

All day, every day, she worked outdoors in the blazing sun, her skin growing dark and burned, and dry (Song 1:5) — she had no time to care for herself and her own appearance (“my own vineyard I have neglected”: Song 1:6). She probably had no ointments or perfumes to use on herself. Yet when she had occasion to observe her own countenance — reflected in a woodland stream, perhaps — she knew that, underneath the rough exterior, she had a pleasant face, and she could — with a little care and attention — be quite a lovely girl (Song 1:5). If only she had the opportunity to demonstrate it…

One day, as she was caring for her flock, she looked up, and to her embarrassment there stood a tall and handsome stranger — a shepherd, one she had never seen before. He was gazing intently upon her. She was embarrassed, and exclaimed, “Do not stare at me because I am dark, because I am darkened by the sun” (Song 1:6).

But the mysterious shepherd replied, “No, not at all — you are the most beautiful of women” (Song 1:8). And before long, as these things go, he was calling her “my darling” (Song 1:9), and extolling her beauty in every particular. Affection was giving way to love, and finally this shepherd had won the heart of the shepherdess.

Then he went away, but not before telling her, “Some day I am coming for you, and I am going to make you my bride.” And she believed him. Probably no one else did. Her brothers did not believe him — had they even met him? The people in the hill country thought she was a poor simple country girl who had been deceived by a strange man (Song 5:8,9). They even mocked her and her longings (Song 6:1). Some men of the village thought she was mad — always going about and searching for her lost lover — and they abused her and beat her (Song 5:7).

[Or, alternatively: did they actually marry before he went away, in a sort of private and informal ceremony? This, to be followed later, by a very formal and official ceremony upon his return? Such a view might make us more comfortable with the obviously sexual nature of their relationship — even early on.]

Her lover was gone a long time. Sometimes she dreamed of him and could almost feel his presence with her, but then she would realize it was only a dream (Song 3:1-3; 5:2-8). But still she trusted his promise. She knew he would return for her.

Then one day there was a great cloud of dust on the road, and the country folk ran to see what it meant. Here came a glorious procession. There was the king’s bodyguard and the king himself, and then they stopped at the vineyard (Song 3:6-11). To the amazement of the shepherdess, his servants came to her and announced, “The king has sent for you.” “For me?” she asked. “Yes, come.”

And in obedience she went, and when she looked into the face of the king, behold, the king was the shepherd who had won her heart, now returned in all his glory to claim her as his bride!

And she said, “I am my beloved’s, and he is mine!”

Now she was dressed in lovely robes, and she danced in front of the company of all the king’s courtiers — who vied with one another to extol her great beauty (Song 6:11 — 7:5). They all seem to be asking, ‘Can this be the same lowly, sunburnt “maidservant” we once knew?’

Then she was exchanging vows with her beloved (Song 8:6,7), and at last they were truly married.

The vineyard where she had labored as the ill-favored daughter of tenants, was now hers — a gift from her husband (Song 8:12). Now she was a woman of property!

And thus she returned with her husband to his lovely palace in Jerusalem (Song 1:4).

AND SO THEY LIVED HAPPILY EVER AFTER!

Does such a parable even require any explanation?

Old Testament Background: One Possible View

This parable may, in turn, introduce the lesson that was first intended by the Song — assuming a Hezekiah authorship and background to the Book itself…

Hezekiah inaugurated a great religious reformation: The temple was cleansed and rehabilitated; idolatry was swept away. He sent messengers throughout all twelve tribes inviting them to renew their allegiance to Yahweh and to come to Jerusalem for the Passover (2Ch 30:5-12,18,21). His intention was no doubt to reunite the nation politically as well as religiously. (The Northern Kingdom was in turmoil from the devastations of the Assyrians, and the two and a half tribes east of the Jordan had already been taken captive: 1Ch 5:25,26. So this appeal of Hezekiah’s would strike a chord with many of the survivors.)

This master plan was thwarted, however, by the invasion of Sennacherib. Only Jerusalem escaped. But the enemy host was overthrown, and there ensued a 15-year period of unmatched peace and prosperity. During this time Hezekiah’s wooing of the northern tribes would undoubtedly be resumed (although Scripture does not mention this) — this time without fear of Assyrian interference.

The first purpose of the Song of Songs, then, may have been these worthy attempts to unite at least the faithful remnant of the North with the God-given religion and kingship centered in Jerusalem. Thus the name “Shulammite” would suggest the northern tribes, and “betrothal” would suggest Hezekiah’s great Passover. In this scenario, the shepherd’s disappearance and the woman’s resultant nightmares, fears, and separations would symbolize the Assyrian invasion of the Northern Kingdom and the continuing attempts thereafter to unite the nation.

Consider:

1. The parallel of the two capital cities — Jerusalem in the south and Tirzah (the first capital of Israel: 1Ki 14:17) in the north (Song 6:4) — point to some relationship between the Southern Kingdom and the Northern Kingdom.
2. Almost all geographical allusions in the Book that in some way describe the Bride are to places in the north. By contrast, En-gedi (in the south) refers to the Bridegroom.
3. The “Beloved” is a term that, in Hebrew, very closely echoes “David”, thus referring to the royal line of Judah.
4. Solomon’s name is used because he was the last king before Hezekiah to reign over an undivided kingdom.
5. The “two companies” (Song 6:12,13) suggest northern and southern kingdoms.
6. Military allusions such as Song 3:8; 6:4,10 suggest a time of war.
7. The 1,000 and the 200 of Song 8:11,12 are intended to represent the 10 tribes and the 2 tribes.
8. The mountains of “division” (Song 2:17n), at the beginning, become at the end the mountains of “spices” (Song 8:14n). This uses the word for the anointing oil of the High Priest (cp Psa 133:2,3) — implying unity and peace. In short, that which was divided in the beginning of the story has become united by the end.
9. The description of the shepherd/king, the “Beloved”, sounds very much like a description of the Temple at Jerusalem (Song 5:10-16), to which the northern remnant is being invited to worship.

GL Carr, in the “Tyndale OT Commentary”, refers to an ancient tradition preserved in the Mishna, that “Hezekiah and his company… wrote the Song of Songs.” (This would match what is known about Hezekiah’s work in compiling the Proverbs: Pro 25:1.) He adds, however, that this may be understood in terms of editorial work done on an already existing body of material. So perhaps Hezekiah reworded or amplified one or more of Solomon’s original songs (see 1Ki 4:32) — under inspiration, of course — to produce this final Song of Songs.

In this “Hezekiah” scenario, “Solomon” does not refer to the real person of that name, but is a designation of spiritual significance — a royal prototype (see, for example, Ezekiel’s use of “David” in Eze 34:23,24; 37:24,25). Here “Solomon” refers to a righteous son of Solomon, and hence son of David — one who is keenly interested in Israel’s worship at the temple built by his ancestor Solomon.

Other Hezekiah connections

Psalm 45 is the portion of Scripture that most closely resembles the Song of Songs. For various reasons, the authorship of Psalm 45 may also be attributed to Hezekiah — and the bride there described could have been, in the first instance, Hephzibah (for more on this point, see GB’s “Psalms Studies”). From that, we quote the following:

“Psalm 45 is a ‘miniature Song of Songs’. Both Scriptures describe the marriage of a great ‘king’ to a special ‘bride’. The righteous King (vv 2,7), taken from among his fellows (v 7), but now elevated above all them to sit on God’s throne (v 6), celebrates a great marriage (vv 9-11). This is none other than ‘the marriage of the Lamb’ (Rev 19:7-9), with a ‘Bride’ out of the Gentiles (vv 11,12)! This King is also a great High Priest (cp Isa 61:1,2,10: a ‘bridegroom who decketh himself as a priest’), for (as in the Song of Songs) he is described in imagery reminiscent of the temple and its services. It is because of the surpassing sacrifice that the King-Priest has offered that his prospective Bride has been cleansed, and prepared for him (Eph 5:25-27, citing Song 4:7; cp Song 6:8,9).”

Other Possible Historical Backgrounds

Other possible historical backgrounds have been suggested:

• The Song of Songs is taken by some to be the story of one of king Solomon’s romances, this one with a young girl of non-Jewish ancestry. In one form or another, this is probably the most common assumption about the book. (Some scholars, such as HL Ginsberg, take this to be the daughter of the Egyptian Pharaoh: cp the imagery of Song 1:9 and 1Ki 3:1; 7:8. HP Mansfield follows this idea. However, it is difficult to see how the Shulammite, who seems to be a poor girl well-acquainted with labor, could be the daughter of a great king.)
• The Song is taken to be a sort of romantic “triangle”, where the king and some obscure shepherd vie for the affections of the young girl. Exponents of this viewpoint allege a distinction, in the songs, between two men, one a “king” (who would be Solomon, of course) and the other the “beloved” (who would be the shepherd). [This view is held by HGA Ewald, and by EW Bullinger, and is outlined in “The Companion Bible”.]
• In another view, the Shulammite is Abishag the Shunammite, the beautiful young virgin who cared for the aged king David (1Ki 1:2,4). It is supposed that after his death she is wooed by his son Solomon — but her love remains only for the father, even though he is now deceased, rather than for his less righteous son.
• RW Ask and some others suggest that the Song is “pure allegory” — that, although written by Solomon, it bears no relation to any transaction between himself and any of his wives, but is solely an expression of spiritual love, first between God and Israel, and secondly between Christ and the church.
• Some commentators suppose that the Song of Songs is a compilation of several different love songs (the number most often used is seven), songs that are unrelated to one another. But evidence of unity within the book argues against its being a collection of poems that have merely a general similarity to one another.

The historical background of the Song of Songs may be distinguished from the Old Testament theme. The underlying theme of the Book, in OT terms, is the great love of the God of Israel for His people — even when they were forgetful of Him. It is noteworthy that the Song was traditionally read at the time of Passover — because that feast commemorated the purest expression of God’s covenant love. This love was expressed in the promises to Abraham and the fathers, when He delivered His children out of slavery in Egypt, and solemnly “betrothed” them to Himself at Sinai. (Hosea 1-3 corroborates this picture — there, plainly, the relationship of a real man and his wife is made to describe, typically, the relationship between God Himself and His people Israel. Throughout the Old Testament the idea of a marriage union between God and His people occurs repeatedly, and the most frequent metaphor for religious apostasy is drawn from the crime of adultery: cp Exo 34:15,16; Num 15:39; Psa 73:27; Eze 16:23; Jer 3:11.)

See Lesson, Song of songs, NT theme

See Lesson, Song of songs, erotic element

Song 1:1

THE SONG OF SONGS: Heb “shir hasshirim”. That is, the greatest of all songs [cp “holy of holies”; “King of kings”; “Lord of lords”; “heaven of heavens”]; the epitome of all songs, and all rejoicing. A song, as one writer puts it, “before which all other songs hide their faces”. “There are many songs in Old Testament Scripture — the song of deliverance from the Red Sea (Exo 15); the song of the well (Num 21:17,18); the song of Moses (Deu 32); the song of Deborah (Jdg 5); the song (pre-eminently such) of David, in Psa 18; and the song of Isaiah (Isa 5). But this… is described as the Song of Songs, ie of all the most excellent, as it is the richest in imagery, the intensest in feeling, the most complete in poetic form” (Pulpit).

The other title, “Canticles”, is from the Latin Vulgate: “canticum canticorum”.

It follows that, if this is the very best song of all, it must therefore have the noblest theme, and deal with the purest emotions, and be adorned with the richest ideas. And that is so. This song expresses the overflowing of joy; the inevitable product of (spiritual) beauty and (spiritual) love. The “most excellent song” (NET) — echoing the Song of Moses and the Lamb, and echoed by the Song of the 144,000 on Mount Zion (cp Rev 5:9; 14:3; 15:2-4). Because it is a song of true beauty and love, which — Biblically understood — has to do with eternity, it is also the preeminent song of redemption.

Contrast the “song of songs” with Ecclesiastes, which expresses the “vanity of vanities”. Their placement and order in Scripture must surely be significant also. Just as the one, Ecclesiastes, articulates the absolute meaningless (frustration, futility) of life without God — so the following book, the Song of Songs, epitomizes the fullest meaning and final purpose of a God-centered life. Just as the “sons of God” (the angels) — the “morning stars” — sang together and rejoiced when God finished His first creation (Job 38:6,7), just so will all the “new creation” sing together when Divine love and Divine beauty has reached the apex of its purpose, and the Divine purpose has been realized in full. Then, surely, in the midst of the new heavens and the new earth, in which righteousness will eternally dwell, THIS Song will be sung in all its glory!

SONG: There are numerous Heb words for the various types of songs. The Heb “shir” is a general word for any sort of happy song, and is often used of the music at celebrations (Isa 24:9; 30:29) — this song was traditionally sung at Passover celebrations.

SOLOMON’S SONG OF SONGS: “The Song of Songs, which is Solomon’s (or pertains to Solomon).” The preposition — in Heb: l’ (the letter in Heb is “lamed”) — could be translated “of”, signifying the “of” of authorship or origin. But it could just as easily signify the “of” of connection or subject (NETn). “From comparative Semitics we now know that it can indicate far more than authorship. It can designate subject matter, literary genre, or who edited the text” (EBCn). The most that can be safely assumed from the use of Solomon’s name in this first verse is that the Song is ABOUT him in some way — not necessarily that he is the author. We are told elsewhere that Solomon composed 1,005 songs (1Ki 4:32), but this is not necessarily one of them; rather, we ought to think of it as in an entirely different class of its own.

“There was no such good day known to Israel as that whereon they were given the Song of Songs, for all the Scriptures are holy, but the Song of Songs is the holy of holies” (Rabbi Akiba). It represents the inner sanctuary of God’s revelation, and the profoundest expression of His love. It is divine love, typified and patterned by the most noble of loves between man and woman. It is precisely because so many cannot enter into an appreciation of such a love, that they would scoff at the “indelicacies” and the “intimacies” of the Song, and dismiss it as nothing more than Jewish love poetry or “drinking songs”.

These same qualities of the Song have brought about the advice of some of the rabbis: that the study of the Song should not even be attempted by young people (teens and 20s), but only by someone over the age of 30 (some say 40!). In other words, its study requires some maturity in spiritual love before the imagery of natural/physical love is not distracting, but can be meaningful to its readers.

The Song of Songs is unique in all Scripture. It portrays: (1) God’s love for His people Israel, and vice versa (Isa 54:5-8; 62:4; Jer 2:32; 3:1), and (2) Christ’s love for his ecclesia, and vice versa (Psa 45:7,10,11,13-15; 2Co 11:2,3; Rev 19:7-9; Eph 5:25-27,32).

Song 1:2

Vv 2-6: Introduction: The end of the story is told first? (This is the same device as used in Rev, several times, for example.) The bride is brought by her husband (“Solomon”, “prince of peace”) into his royal palace. She speaks with awe of her surroundings, and apologizes for her sun-burnt complexion. She has gone through many trials, but now (at last) she has reached her destination: the home of her Beloved.

Now… how did this come about? In answer, the next section (beginning v 7) returns to the beginning of the story…

V 2 sets the tone of the whole Book: the young woman sees her Beloved, ie Christ, as real, personal, and desirable.

“It is significant to this work that the girl speaks first. This young lady is not extremely diffident. She seems to see herself as of equal stature with the male. She longs to express her love to him, and she wants him to reciprocate. There is a sense in which she is the major character in this poem. This is one of the aspects of this work that makes it unique in its day. Much more of the text comes from her mouth and mind than from his. It is more her love story than it is his, though there is no failure on his part to declare his love and admiration for her” (EBC).

LET HIM KISS ME WITH THE KISSES OF HIS MOUTH: Cp Song 5:16. “That he may smother me with kisses” (NEB), or “kiss me passionately” (NET). This is passion of the deepest and tenderest kind, at the very beginning of the Song of Songs — where we are reminded of the erotic nature of this song.

Yet, at the same time, such language is expressive of the deepest desire to have the closest communion with God, and with His Son: “As the deer pants for streams of water, so my soul pants for you, O God. My soul thirsts for God, for the living God. When can I go and meet with God?” (Psa 42:1,2). “O God, you are my God, earnestly I seek you; my soul thirsts for you, my body longs for you, in a dry and weary land where there is no water” (Psa 63:1). And especially is this reminiscent of Num 12:8 — where God speaks “face to face”, or more literally “mouth to mouth”, with Moses. The Bible does not, as we Westerners might, shy away from using the most intimate of expressions to describe man’s love and desire for his Creator and his Saviour. In the minds of the writers of the Bible, the natural love of a man for a woman is not so much kept separate from the spiritual love, but is made to do service on a higher plane: ‘As a man loves a woman (or a woman loves a man), yet much more so, in like manner do I love thee, O God!’

HIM… HIS: “She names him not, as is natural to one whose heart is full of some much desired friend: so Mary Magdalene at the sepulchre (Joh 20:15), as if everyone must know whom she means, the one chief object of her desire (Psa 73:25; Mat 13:44-46; Phi 3:7,8)” (JFB). This intensity of love is best demonstrated in the woman — who had lived a very sinful life — who fell at Jesus’ feet, weeping, and wiped those feet with her hair, kissing them and pouring perfume on them (Luk 7:37,38). The Saviour’s verdict: “Her many sins have been forgiven — for she loved much” (Luk 7:47)!

KISS: In Bible terms, a kiss may signify peace (Isa 9:6; Eph 2:14), pardon (Luk 15:20), submission (Psa 2:12), marriage (Hos 2:9,10), friendship (1Sa 20:41), and affection (Rth 1:14). But this is a kiss of “peace”, or “shalom”, especially — “peace” here meaning not just the absence of conflict, but unity and fellowship. And especially in this song, which is about the prototypical “Solomon” — the one who is, and brings, “peace” — then this kiss is the token of peace from the Prince of Peace (cp Luk 15:20); the one who is “our peace” (Psa 85:10; Col 1:21; Eph 2:14) — having made us one with the Father.

LOVE: “Loves” (AV mg). Enduring, continuing. May signify multiple acts of lovemaking (Song 4:10; 5:1; 7:12; cp Pro 7:18; Eze 16:8; 23:17), in an enduring relationship.

YOUR LOVE IS MORE DELIGHTFUL THAN WINE: The LXX (“For thy breasts are better than wine”) is based on a wrong Gr reading, and is — besides — unseemly if not confusing as to gender of speaker; it is the woman who is still addressing the man!

Wine is often associated with joy and gladness (Deu 14:26; Jdg 9:13; Psa 104:15; Pro 31:6; Ecc 10:19). It is a means to reviving the spirit (2Sa 16:1,2; Pro 31:4-7; Zec 10:7). It can also express the spiritual joy that comes from possessing the gifts of the grace of God (Isa 55:1; Joel 3:18; Amos 9:13).

A man is to be “intoxicated” with the love of his wife (Pro 5:19). Such love is viewed as a gift from God, given to enable man to enjoy life (Ecc 2:24-25; 5:18).

(NT) This wine may symbolize the new covenant, confirmed in Christ’s shed blood: “Greater love has no one than this, that he lay down his life for his friends” (Joh 15:13). The love of Christ is sweeter far than anything else the world might imagine. Wine is produced only when the grapes are harvested, are crushed underfoot, and “bleed” out their juice; the grapes “die” so that, in the fermentation process, “new life” may be produced — this is wine! And in the antitype, this is Christ too: crushed and bleeding out his life, so that in him new spiritual life may be produced, through repentance and faith and renewal: “This wine represents my blood of the new covenant, which is poured out for many for the forgiveness of sins” (Mat 26:28).

Christ’s love is more delightful than wine: unlike wine, one may never have too much of Christ’s love; unlike wine, Christ’s love will never sour or go bad; unlike wine, Christ’s love costs nothing (cp Isa 55:1) and will never do anyone harm!

“The love of Christ is reviving, and counteracts the debilitating effects of sin… A more powerful stimulant than the love of kindred, the love of money, or the love of fame, it so revolutionizes the heart as to make the ambitious man sacrifice his vanity, the proud man his reputation, the vindictive man his vengeance, the drunkard his drunkenness, the sensualist his lust, the miser his gold, for the name of Jesus Christ. It changes the parched ground of the selfish soul into a limpid pool of beneficence, and the thirsty land of the sensual heart into water springs of holy affections. Unlike the pleasures of sense, this love is more than a temporary stimulant… when age enfeebles the body, palsies the hand, and makes cold the heart, this love, so powerful, so reviving, keeps the spirit vigorous, the mind active, the affections warm” (Burrowes).

“Let him give me ten thousand kisses whose very fruition makes me desire him more, and, whereas all other pleasures sour and wither by using, those of the Spirit become more delightful” (Reynolds).

“Jesus, the very thought of thee With sweetness fills my breast; But sweeter far thy face to see And in thy presence rest.

“No voice can sing, nor heart can frame, Nor can the memory find A sweeter sound than thy blest name, O Savior of mankind.

“O hope of every contrite heart, O joy of all the meek, To those who fall how kind thou art! How good to those who seek!

“But what to those who find? Ah, this No tongue nor pen can show — The love of Jesus, what it is, None but his loved ones know.

“Jesus, our only joy be thou, As thou our crown wilt be; Jesus, be thou our glory now And through eternity” (Bernard of Clairvaux).

Song 1:3

PLEASING IS THE FRAGRANCE OF YOUR PERFUMES: Perfumes or colognes (Ecc 7:1; 10:1; Song 3:6; 4:10; 5:5,13; 2Ch 28:15; 2Sa 14:2; Dan 10:3; Mat 6:17). In Israel such oils were expensive (1Ki 17:12..; 2Ki 2:4..). Possession of oils and perfumes was a sign of prosperity and luxury (Deu 32:13; 33:24; Job 29:6; Pro 21:17; Eze 16:13,19). Wearing colognes and oils was associated with joy (Psa 45:8; Pro 27:9; Ecc 9:8; Isa 61:3) because they were worn on festive occasions (Pro 27:9).

“The sense of smell furnishes much of the imagery of this poetical book. Perfumes not only gratify the smell, they awaken the emotions, and have a remarkable power of reviving, by association, bygone scenes and far distant friends and companions, in whose society the fragrant wild flowers or blooms of the garden have been enjoyed. Perfumed unguents were in the East employed for anointing the body, for health and comfort. Their use was associated with hospitable reception and entertainment. The Name of our Saviour is as the unguents poured upon his form, diffusing sweet fragrance abroad” (Pulpit).

Christ was anointed with the oil of gladness, above his fellows (Psa 45:7). So the perfumes here signify pleasing qualities of character, not acquired miraculously, but through loving struggle (Phi 2; Heb 5:8). See the anointings of Christ, in Joh 12:3; 19:38.

YOUR NAME IS LIKE PERFUME: Play on words: “shem” (name) and “shemen” (perfume) — just as in Ecc 7:1. Since, in the Bible, “name” is synonymous with character (cp, eg, Exo 34:5-7; 2Sa 7:9; Psa 89:16; Isa 9:6; 61:6; Jer 23:6; Mal 1:11; Mat 1:23; Phi 2:9,10), the woman is stating that her affection for the man is much more than physical — she finds his whole person immensely attractive.

POURED OUT: Christ’s name is “Messiah”, or “Anointed”. Christ is anointed as the true High Priest (Psa 133). The beauty of the anointing described in Psa 133 is that the anointing oil flows down from the head, all the way down to the hems of the High Priest’s garments — in other words, it is not only poured out, and diffused for the benefits of others, but it is unifying and all-inclusive: it covers all who aspire to it. Thus the grace with which the Father blessed the Son is yet all-sufficient to bless all those who are in him!

We may notice here the strong indication that the King whom she loves (for so he is seen to be later) has also been anointed as a Priest! He is truly the great priest after the order of Melchizedek — that is, he is both king who rules and priest who saves (cp Psa 110).

Also, God’s sending His Son into the world (Joh 3:16) may be likened to the pouring out of precious ointment; while the ointment was shut up in the bottle or flask, it had no effect on others; but once it was poured out, then the aroma would be a benefit and a blessing to all. Moreover, Christ’s death was like the breaking of the flask, so that the aroma of the spices might be shed abroad. Cp this with Mary’s anointing of Jesus “for his burial”: “So Mary brake the box of precious ointment over Him, appropriately (Mar 14:e), the broken box typifying His body, which, when broken, diffused all grace: compounded of various spices, etc (Col 1:19; 2:9); of sweet odor (Eph 5:2)” (JFB). In this connection, see also Luk 7:37-50.

Furthermore, the lesson for us is that the blessings of Christ must be “poured out”, or spread abroad, and shared with others. Just as the Shullamite tells her companions of the one whom she loves, so we should tell our friends of the One whom we love — whose love surpasses that of all others.

The High Priest’s anointing oil is described in some detail in Exo 30:23,24 (cp Lev 8:30). It was the scent of sacrifice! The resurrected Jesus smelled like a holy priest. Further, Song 4:14,16 — about the Bride — demonstrates that she has about her the scent of sacrifice and resurrection as well! for she has been closed associated with the Bridegroom!

The High Priest’s anointing oil included myrrh, aloes, and cassia: (1) Myrrh was a well-known gum resin, used in perfume (Pro 7:17) and for purification (Est 2:12). It was a present from the wise men to the child Jesus (Mat 2:11), and it was used in the anointing of his dead body (Joh 19:39,40; Mar 15:23). It suggests sacrifice, which is bitter (the meaning of “myrrh” — cp “mara” and “Miriam”) in its experience yet purifying and cleansing in its effect (see also Song 1:13; 4:6.) (2) Aloes (Heb “ahalim”: Num 24:6; Pro 7:17; Song 4:14) — this refers to a large tree with a very fine wood, containing a resin, and an essential oil, constituting a perfume greatly prized. It was used, along with myrrh, in the burial of Christ (Joh 19:39,40). The Heb sig “tents”, suggestive of the wilderness wanderings and trials of the children of Israel. (3) Cassia (Exo 30:24) was a tree whose bark, when stripped off, had the flavor and aroma of cinnamon. From a Heb root “to bow down”, thus sig humility (ie Psa 110:7; 2Co 8:9; Phi 2:5-8).

As with the wine in v 2, so with the oil in v 3: cruel pressings and bruisings were necessary to produce the cleansing and sanctifying oil and perfumes — and so it was with the Spirit upon our Lord Jesus Christ: he was bruised, he was crushed, for OUR sins and iniquities, and only by identifying with that affliction may we find true peace!

NO WONDER THE MAIDENS LOVE YOU: Even though the song describes an intensely personal and private love between one woman and one man, there is an indication — here at the beginning — that he is loved by many others as well. This suggests that she knows herself to be especially blessed and favored out of many other candidates. But it may also suggest — quite obliquely — that she is but one of many whom he does love, intensely and personally — ie, that, as the typical Bride of Christ, she is a multitudinous Bride (cp Rev 14:4; 2Co 11:2).

“The saint has every reason to love Christ. He is in all respects beautiful in himself to such as have learnt the first and the great commandment to ‘love (and fear) the Lord with all the soul, and mind and strength.’ By any other class, his beauty is not appreciated. His beauty is not such as would answer to the world’s ideal — moral, artistic, or religious. It is not the beauty of a statue or of a ‘gentleman born.’ Christ is more than kind; he is holy. He is more than forgiving; he is just, and with wickedness angry. He is more than gentle; he is exacting of supreme affection. He is more than good; he is zealous of the Father” (RR).

MAIDENS: “Alamoth” = young girls. The word is used of a girl of marriageable age who is still unmarried (Gen 24:43; Exo 2:8; Isa 7:14; Mat 1:23; Psa 68:25; Pro 30:19). This word does not absolutely define virginity (in Heb, “bethulah” is that word) — although in the absence of information to the contrary, it probably presumes virginity. The plural here is of course suggestive of the virgins of Mat 25:1; they are the Bride’s companions (cp Psa 45:14).

Song 1:4

TAKE ME AWAY WITH YOU: “Draw me”: cp Joh 6:44: “No one can come to me unless the Father who sent me draws him.” Also cp Joh 12:32; Mat 11:28; Hos 11:4 (sw); Jer 31:3 (sw); Eze 32:20 (sw: a victor leading his captive). First there is selection, and then there is the following of Christ. We are drawn, or constrained, by the love of Christ (2Co 5:14,15). “Come near to God and he will come near to you” (Jam 4:8).

We cannot claim the close fellowship symbolized by the royal courts and inner chamber of the king if we cling to the idolatrous lusts of the world. “Do not love the world or anything in the world. If anyone loves the world, the love of the Father is not in him. For everything in the world — the cravings of sinful man, the lust of his eyes and the boasting of what he has and does — comes not from the Father but from the world. The world and its desires pass away, but the man who does the will of God lives forever” (1Jo 2:15-17). James is even stronger in his rebuke: “You adulterous people, don’t you know that friendship with the world is hatred toward God? Anyone who chooses to be a friend of the world becomes an enemy of God” (Jam 4:4).

LET US HURRY!: “We will RUN after thee” (AV). Not content with a slower pace. The most eager desire of the faithful of Israel to see the Messiah — as demonstrated by Simeon and Anna in Luk 2. Those who hope in the LORD will “run and not be weary” (Isa 40:31). They “run in the path of [God’s] commands” (Psa 119:32,60; cp Heb 12:1).

LET THE KING BRING ME INTO HIS CHAMBERS: As it stands in the NIV (and NET), this is an expression of longing for intimacy not yet consummated. On the other hand, it may be an expression of fact: “The king hath brought me into his chambers” (AV; cp RSV, ASV). Either translation is possible; which is chosen will depend on where this verse is placed in the story line: is it an early desire for what is yet future? or is it the realization of all her desires (as, perhaps, the end of the story given at the beginning)? In a book such as this, it is sometimes difficult to judge (although the outline favored by the author would suggest the second possibility).

Either way, the words are spoken almost with a whisper of awe — “the king’s CHAMBERS”! It is the most special and sanctified place.

This coming into the inner chambers is comparable to Psa 45:14,15 in the companion-psalm to the Song of Songs.

CHAMBERS: Used frequently in reference to a bedroom (Gen 43:30; Jdg 15:1; 16:9; 2Sa 13:10; 1Ki 1:15; Psa 105:30; Isa 26:20). It refers explicitly to a bedroom when used with the noun “bed” in the expression “bedroom chamber” (Exo 7:28; 2Sa 4:7; 2Ki 6:12; Ecc 10:20).

This would be the natural and most literal meaning in the first instance. Beyond this, and on a spiritual level, the “chambers” signify the inner recesses of God’s truth –the deep things of the Spirit, which even “angels have desired to look into” (1Pe 1:12). A knowledge of the things of the kingdom is reserved for the children of the kingdom. As the bridegroom would lead his new bride from chamber to chamber of his palace, to show her his wealth, to display his treasures, and to unlock his cabinet of most precious gifts, so does Christ delight to lead His people into all truth, to conduct them from knowledge to knowledge, from promise to promise, and from glory to glory — sharing, as we are able to receive them, all his most precious gifts.

She is brought into the innermost pavilion, where Eastern kings admitted none but the most intimate friends (Est 4:11; 5:2; Psa 27:5; 91:1). The completion and dedication of the temple of Solomon was the first bringing of the “bride” — that is, Israel — into the permanent, instead of migratory, chambers of the King. Then, when Christ dwelt among Israel, it was as though he himself were this temple (Joh 2:21), the place and the means whereby believers are brought inside the veil, and into “heavenly places”, the most holy places of fellowship with God (Eph 1:3; 2:6; Heb 10:19,20). So for us today, the “closets” or hidden places of prayer — by which we approach the throne of grace — are the “chambers” of the king (Psa 27:5; Isa 26:20; Mat 6:6) — sufficing us until we come to the Marriage Supper of the Lamb, and the fullest communion of immortality.

WE… WE: This suggests that these words are spoken by the Bride’s companions — who approve of the marriage. Or, possibly, by the bride AND her husband together. Then again, as in v 3, this may be an oblique allusion to the multitudinous character of the bride of Christ.

WE REJOICE: Inward praise (Col 3:16).

AND DELIGHT IN YOU: Outward praise (Mal 3:16; Heb 10:25; 1Pe 2:9).

WE WILL PRAISE: “Extol” (RSV), or “remember” (AV). The memorials, of the bread and wine, are appointed to believers as a means of remembering the work of Christ: “Do this in remembrance of me” (1Co 11:25; Luk 22:19).

WE WILL PRAISE YOUR LOVE MORE THAN WINE: As in v 2, wine refers to the shed blood, and the sacrifice of Christ.

YOUR LOVE: Literally, “your loves” — plural — as in v 2.

HOW RIGHT THEY ARE TO ADORE YOU!: An allusion back to v 3: “No wonder the maidens love you!” Or, as KJV, the “upright” — or righteous — will adore you! Even amongst the virgins in attendance to the bride in Christ’s parable, only 5 of 10 — the “upright” — proved to be wise, and thus faithful (Mat 25:1-13)!

Song 1:5

DARK AM I: The “Bride” speaks. She is embarrassed and she apologizes for her sun-burnt complexion, and her “country” ways. (In contrast, the “bridegroom” is described as “radiant”, or white, and “ruddy”: Song 5:10; cp Lam 4:7)

DARK: This Heb word “sahor” — which means “swarthy”, not necessarily “black” (sw Lev 13:31,37; Zec 6:2,6; Song 5:11) — although the last usage of the word, in Song 5:11, would certainly suggest jet black. It is not the same word as in v 6 here (though, perhaps, it is related).

YET LOVELY: WM Thomson, who traveled extensively in the Holy Land in the 1800s, observes that “even black tents, when new, and pitched among bushes of liveliest green, have a certain ‘comely’ appearance, especially when bathed in a flood of evening’s golden light” (LB 171). And so it was with the young woman: there was about her an “unconventional” beauty and loveliness — which may speak to her character and conduct, and not just to outward superficiality. (Is this phrase, “yet lovely”, an interjection by the shepherd into the speech of the young woman? as might be the next phrase as well: “like the tent curtains of Solomon”? As the story develops, it becomes evident that it is he, and not she, who might know more about the palace — or temple — of Solomon. Or — another possibility — are these interjections the words of the young woman’s companions, whom she seems to be addressing in this verse? Or, thirdly, it is just possible that the young woman is providing her own point AND counterpoint.)

Hannah — and later Mary the mother of Jesus (see Luke 1:46-55) — gave special praise to the God who raises the poor from obscurity, and reduces the self-important to nothingness: “My heart exults in the LORD; my strength is exalted in the LORD… The bows of the mighty are broken, but the feeble gird on strength… The LORD makes poor and makes rich; he brings low, he also exalts. He raises up the poor from the dust; he lifts the needy from the ash heap, to make them sit with princes and inherit a seat of honor…” (1Sa 2:1-10). Here, in the Song of Songs, begins an acted parable expressing this same truth. It is those who are weak whom the LORD God strengthens, those who are of no consequence whom He elevates, those who are of no personal beauty whom He beautifies — provided there is found in them a faith with which He might work. “For the LORD… crowns the humble with salvation” (Psa 149:4). “For when I am weak, then I am strong” (2Co 12:10).

And what about the Bride of Christ? “By nature, the Betrothed in black with the darkness of sin, but by union with the Beloved she is comely with the comeliness of Christ… The Betrothed [is] still subject to sin and its consequence — death — in whose flesh dwelleth no good thing, and with no abiding place in this constitution of things. But clad in the comeliness of Christ she may justly be compared to the rich and costly curtains of fine tapestry which were to be found among the magnificence of Solomon” (Atwell). This is precisely the point Paul makes in Eph 5:27, when he speaks of the church as “without stain or wrinkle or any other blemish” (citing Song 4:7) — yet he knows that she is so, not by her own merit, but because “Christ loved the church and gave himself up for her to make her holy…” (Eph 5:25,26). All the loveliness of the Bride is directly due to the work of her Beloved, who has made her so! Praise God.

O DAUGHTERS OF JERUSALEM: The “Jerusalem girls” are addressed a number of times in the Song (Song 2:7; 3:5,10,11; 5:8,16; 8:4). In the story itself, they appear to be friends and companions of the Bride, with whom she shares her thoughts and reveries. But in the allegory, whom do they represent? Paul provides a clue when, in Gal 4, he speaks of “Jerusalem” who is “above”: “she is our mother” (v 26; citing Isa 54:1). This suggests that the “daughters of Jerusalem” may refer to the natural seed of Abraham, in addition to the spiritual seed — who surely have some connection to the spiritual “seed”, the Bride, but who are also some distance separated from her, and cannot quite comprehend her “infatuation” with her shepherd-lover. In this they seem to be symbolically related to “my mother’s sons” of Song 1:6 — who are “angry” with the young woman.

DARK LIKE THE TENTS OF KEDAR: Their tents were of black, or dark brown, goat skins. The dark color, as though they were burnt by the sun, suggests the idea of affliction.

TENTS: Heb “ohel”; temporary structures (Psa 15:1). Transitory, as the tabernacle in the wilderness, made of goatskins (sig that which is mortal, cursed) — cp this with the ecclesia of today.

KEDAR: The Heb word itself means “to be dark”. Kedar was a son of Ishmael (Gen 25:13; Isa 21:16; 42:11; Eze 27:21; Psa 120:5; Jer 2:10). The Kedarites were nomads who lived in northern Arabia se of Damascus (cf Isa 60:7).They perhaps stand for all Arabs, who generally hate Israel. In Paul’s allegory of natural and spiritual Israel, in Gal 4:21-31, Hagar and Ishmael (Arabs, broadly understood) stand for natural Israel — in contrast to spiritual Israel, symbolized by Sarah and Isaac — it may be for this reason that the young woman diffidently compares herself to Kedar, an Arab tribe; she is so conscious of her imperfections.

LIKE THE TENT CURTAINS OF SOLOMON: The affliction she has gone through results, finally, in the beauty of God’s temple. Indeed, this verse may be an allusion to the wilderness tabernacle (40 of 48 uses of this word in the OT pertain to that tabernacle). This tabernacle appeared dark on the outside, but inside having the most glorious embroidered curtains and hangings — not unlike those of Solomon’s later temple. Thus the tabernacle itself might be its own parable, having an outward appearance — to the eyes of the world — of that which is very ordinary, but whose very ordinariness belies the wonderful spiritual beauty to be found within.

And other passages complement this picture: in Psa 45:14, the Bride is arrayed in “embroidered garments” — reminiscent of the curtains and fabrics of the tabernacle and temple. Likewise, in Isa 61:10, both bride and bridegroom are pictured as brilliantly attired, in “garments of salvation… like a priest”, and with “jewels” — just as the priest wore an ephod of precious stones, symbolizing the twelve tribes of Israel; in the joy of the marriage they become the embodiment of God’s temple and God’s priesthood. So much is this true that in the Age to come, there will no longer be any (other) temple (Rev 21:22) but Christ and his own “body”, the beloved Bride.

Song 1:6

DO NOT STARE AT ME BECAUSE I AM DARK, BECAUSE I AM DARKENED BY THE SUN: Literally, as the AV, “because the sun hath looked upon me.” The sun in the lands of the Middle East (as in Texas!) had great heat, as may be seen in Jon 4:8, where the beating of the sun upon the prophet brought him considerable discomfort; Jacob also says that the sun’s rays and heat burned him by day (Gen 31:40; cp Lam 4:8; Psa 121:5-8; Rev 7:16). Compare Christ’s parable about the seed newly sprung up, and burned by the sun — by which he expressed trials and persecutions (Mat 13:6,21; Mar 4:6).

DARK: “Sahorhor” occurs only here in the OT, although some scholars take it to be the diminutive of the “sahor” that occurs in the previous verse. Thus here it could signify “a little dark”! The RSV has “swarthy”.

Various writers and commentators appear to make an issue, and draw analogies, from the apparent fact of this young woman being of a dark-skinned race. Although this verse seems to make it clear that her darkness of skin was solely due to the rays of the sun, it is certainly not amiss to remark — in passing — that a dark skin, no matter how produced, should certainly be no detriment, in any particular, to a believer. The multitudinous bride of Christ is — and will be — composed of people of every race.

CHS compares these verses with the story of Moses’ marrying a “Cushite”, or Ethiopian, woman: “Strange choice of Moses [in marrying the dark-skinned Ethiopian], but how much more strange the choice of him who is a prophet like unto Moses, and greater than he! Our Lord, who is fair as the lily, has entered into marriage union with one who confesses herself to be black, because the sun has looked upon her [Song 1:6]. It is the wonder of angels that the love of Jesus should be set upon poor, lost, guilty men. Each believer must, when filled with a sense of Jesus’ love, be also overwhelmed with astonishment that such love should be lavished on an object so utterly unworthy of it. Knowing as we do our secret guiltiness, unfaithfulness, and black-heartedness, we are dissolved in grateful admiration of the matchless freeness and sovereignty of grace. Jesus must have found the cause of his love in his own heart; he could not have found it in us, for it is not there. Even since our conversion we have been black, though grace has made us comely… Most tender and faithful Husband of our souls, pursue thy gracious work of conforming us to thine image, till thou shalt present even us poor Ethiopians unto thyself, without spot, or wrinkle, or any such thing. Moses met with opposition because of his marriage, and both himself and his spouse were the subjects of an evil eye. Can we wonder if this vain world opposes Jesus and his spouse, and especially when great sinners are converted? for this is ever the Pharisee’s ground of objection: ‘This man receiveth sinners’ [Luk 15:2]. Still is the old cause of quarrel revived, ‘Because he had married an Ethiopian woman’ [Num 12:1].” (Pope writes that “the term Cushite is still used in modern Israeli Hebrew with derogatory and racist overtones.”)

“It’s her dark face which makes her smile Shine so gleaming white. What other race could so beguile With countenance as bright?

“His lips kiss hers and proclaim protest Against colour-blinded eyes; His embrace stirs love just the same Beneath her dark disguise.

“There’s no doubt, too, that when the great Decision’s made on all, That with the throng who shall elate Both will receive a call.

“Not Jew, not Greek, not bond, not free, Not white, not black the choice; But God will seek variety And in us all rejoice” (Walter Draper).

MY MOTHER’S SONS: Mother = Jerusalem (Gal 4); cp the “daughters of Jerusalem” in v 5.

WERE ANGRY WITH ME: Psa 69:8: “I am a stranger to my brothers, an alien to my own mother’s sons.” Cp also Jer 12:6; Mat 10:22,25,35,36; Luk 12:51-53. Those who embrace and follow Christ may expect that their relatives after the flesh will be angry with them, and perhaps even mistreat them; at first, even our Lord’s own brothers did not believe in him, but rather angrily opposed him (Joh 7:5; Mar 3:21).

MADE ME TAKE CARE OF THE VINEYARDS: “Great care was taken to preserve the clusters of the vine from the intrusion of birds; and boys were constantly employed, about the season of the vintage, to frighten them with the sling and the sound of the voice” (Burrowes). It was the poor of the land whom the Babylonians left behind to care for the vineyards and the herds (2Ki 25:12). One of the blessings of the age of the Messiah will be that God’s people will be free of such menial labor (Isa 61:5). Undertaking such menial and laborious work, like a common servant, the young woman felt herself to be downtrodden and oppressed by her own closest relatives.

MY OWN VINEYARD I HAVE NEGLECTED: She was made to serve others to her own personal disadvantage. She has been unable to care for her personal appearance, due to her hard labor outdoors. “She had not had available to her the luxurious baths and toiletries or fashionable clothing of the court. There had been no opportunity for her to take care of her hair, skin, or hands according to the obvious courtly style” (Patterson).

(Cp the young woman’s use of “vineyard” in Song 8:12.) The true ecclesia does not look to its own good. Cp Rth 2:22: as Ruth was warned by Boaz, so it was true of this young woman: she did find misfortune in other fields (or vineyards)!

To make a different, and spiritual, application of this last phrase: the young woman caring for other vineyards, but neglecting her own, may symbolize the believer who is rushing about here and there, in “service” to God and the “church”, yet is neglecting the personal spiritual exercises, reading and meditation and prayer and self-discipline, by which his or her own spiritual life is nourished (cp idea, 1Co 9:27). Hudson Taylor writes: “Our attention is here drawn to a danger which is pre-eminently one of this day: the intense activity of our times may lead to zeal in service, to the neglect of personal communion; but such neglect will not only lessen the value of the service, but tend to incapacitate us for the highest service. If we are watchful over the souls of others, and neglect our own — if we are seeking to remove the motes from our brother’s eye, unmindful of the beam in our own, we shall often be disappointed with our powerlessness to help our brethren, while our Master will not be less disappointed in us.” Likewise Paul writes that, in selecting ecclesial leaders, one prerequisite is the care to govern their own families well; for “If anyone does not know how to manage his own family, how can he take care of God’s church?” (1Ti 3:4,5). In other words, Paul says, “keep your own vineyard first”!

Song 1:7

Song 1:7 — 2:17: The real beginning of the story: a sequence of courting scenes. A conversation between the maiden and a strange “shepherd”. The humble shepherd whom the maiden loves (vv 7,8) is in fact a king (notice how HE speaks in vv 9,10,12; although he appears as a shepherd, the imagery and figures of speech he uses betrays his true, royal, identity). As time passes, she is weary of waiting, and desperate for his company. She imagines their home and their life together (vv 16,17). Then they are alternately together, apart, and together, and apart, etc (Song 2).

TELL ME, YOU WHOM I LOVE: “O thou whom my soul loveth” (AV). As the Song progresses, the love expressed becomes more and more intense: first, it is the “virgins” who love him (v 3); then, “the upright love thee” (v 4). But now it is my very “soul” (“nephesh”) that loves thee! “The idiom ‘my soul’ includes the whole of the life and the person of the individual” (Pope).

So this — “my beloved”, or the like — is the common way the young woman speaks of the shepherd: cp Song 2:3; 3:1-4; 5:8,10,16.

“It is well to be able, without any ‘if’ or ‘but’, to say of the Lord Jesus — ‘Thou whom my soul loveth.’ Many can only say of Jesus that they hope they love him; they trust they love him; but only a poor and shallow experience will be content to stay here. No one ought to give any rest to his spirit till he feels quite sure about a matter of such vital importance. We ought not to be satisfied with a superficial hope that Jesus loves us, and with a bare trust that we love him. The old saints did not generally speak with ‘buts’ and ‘ifs’, and ‘hopes’ and ‘trusts’, but they spoke positively and plainly. ‘I know whom I have believed,’ saith Paul. ‘I know that my Redeemer liveth,’ saith Job. Get positive knowledge of your love of Jesus, and be not satisfied till you can speak of your interest in him as a reality” (CHS).

TELL ME… WHERE YOU GRAZE YOUR FLOCKS AND WHERE YOU REST YOUR SHEEP AT MIDDAY: ‘Tell me where the pastures are, where you provide food to your flocks; and tell me where the quiet, shady places are where you provide them comfort and refreshing’ (cp Psa 23:1,2; 80:1; Isa 40:11; Eze 34:11,12; Mic 5:4; Rev 7:17).

Was this not exactly what the would-be disciples asked Jesus (the “good shepherd”: Joh 10:11,28,29) when first they became acquainted with him?: “They said, ‘Rabbi’ (which means Teacher), ‘where are you staying?’ So they went and saw where he was staying, and spent that day with him” (Joh 1:38,39).

MIDDAY: “In the tropic and semi-tropic areas of the world — including ancient as well as modern Palestine — the oppressive heat of the middle of the day drives people and animals to rest in shady places. Note the contrast with the cool of the dawn and evening elsewhere in the Song (Song 2:17; 4:6; 5:2; 7:12)” (Pope).

WHY SHOULD I BE LIKE A VEILED WOMAN BESIDE THE FLOCKS OF YOUR FRIENDS?: “Tell me, lest I wander around beside the flocks of your companions” (NET). This emendation is adopted by many translations: “like one who wanders” (RSV, NASB), “like one who strays” (JPS) and “as one that turneth aside” (KJV). This would make nice sense contextually: she begs her beloved to tell her where to find him because she does not want to wander around aimlessly, like someone who is lost.

If the other translation is adopted — ie, “a veiled woman” (cp AV mg; RV) — then two possibilities exist: (a) ‘Why should I veil myself like a widow in mourning?’ (cp 2Sa 15:30); or (b) ‘Why should I be mistaken for a cult prostitute — like Tamar was?’ (cp Gen 38:13-15). She is not a loose woman following the flocks looking for any lover; she has made a commitment to one and one only.

The young woman, though a shepherdess herself, is putting herself in the place of a lamb. The phrase appears to allude to two separate, but related, dangers: (1) Why should she wander aimlessly, having no “shepherd” to follow? Such a course would be extremely dangerous — for there were lions and bears and wolves that might fall upon her. Or (2) why should she be tempted to follow other, less worthy, “shepherds” — who could not give her the same pasture and protection and rest, or who might even abuse her?

There is a devotion, as well as a quiet kind of desperation, to be heard in these words. These same two qualities are captured in the words of Peter, when his Lord suggests that he and the other disciples might go away: “Lord, to whom shall we go? You have the words of eternal life” (Joh 6:68).

THE FLOCKS OF YOUR FRIENDS: It looks as though this should mean something like “professed friends” — for if they were real associates with Christ, they would keep company with him, and be attached to his word and ordinances. So these should be false friends, hypocrites and heretics, rivals with him, who set up their own societies and schemes in opposition to him.

Having said this, it must be admitted that — in v 8 — the other “shepherds” appear to be righteous and honorable ones! So how to explain this?

“Not ‘did love yesterday’; or, ‘may begin to love tomorrow,’ but ‘thou whom my soul loveth’ — ‘thou whom I have loved ever since I knew thee, and to love whom has become as necessary to me as my vital breath or my native air.’ The true Christian is one who loves Christ for evermore. He doth not play fast and loose with Jesus; pressing him today to his bosom, and then turning aside and seeking after any Delilah who may with her witcheries pollute him. No, he feels that he is a Nazarite unto the Lord; he cannot and he will not pollute himself with sin at any time or in any place… If [the Christian] had no Christ to love he must die, for his heart has become Christ’s. And so if Christ were gone, love could not be; then his heart would be gone, too, and a man without a heart were dead. The heart, is it not the vital principle of the body? and love, is it not the vital principle of the soul? Yet, there are some who profess to love the Master, but only walk with him by fits, and then go abroad like Dinah into the tents of the Shechemites. Oh, take heed, ye professors, who seek to have two husbands; my Master will never be a part-husband. He is not such a one as to have half of your heart. My Master, though he be full of compassion and very tender, hath too noble a spirit to allow himself to be half-proprietor of any kingdom” (CHS).

Song 1:8

IF YOU DO NOT KNOW: Implying, but quite gently, that she should know… It is true enough that there are spiritual things, things about our great Shepherd, of which each of us is ignorant; however, it must be our business not to leave it at that, but to inquire diligently and find out all that we need to know.

MOST BEAUTIFUL OF WOMEN: Heb “yaphah” and its variant “yapheh” — “bright, fair, beautiful” — is used approx twelve times of the Bride: nine times in the absolute sense: “you are fair” (here; Song 2:10,13; 4:1,7; 6:4,10; 7:1,6; cp also Psa 45:11,13), and three times in the superlative expression, “the fairest of women” (Song 1:8; 5:9; 6:1).

And how has the one who is “dark” in her own eyes become the “most beautiful” of all women? Such beauty is not natural in its origins, but is due to the divine working, as Ezekiel’s parable about Israel shows (cp Eze 16:3-10). It is surely by the love and labor of the great shepherd that the young woman has attained this loveliness, not (alone) by her own efforts. This is Paul’s glorious theme: “Christ loved the church and gave himself up for her to make her holy, cleansing her by the washing with water through the word, and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless.” (Eph 5:25-27; cp Rev 19:8). It is the blood of Christ — the great shepherd — that has washed away every blemish, every stain, and every sin; and it is his continuing ministration, through his word, that has kept her clean and pure and holy.

FOLLOW THE TRACKS OF THE SHEEP AND GRAZE YOUR YOUNG GOATS BY THE TENTS OF THE SHEPHERDS: Is this response spoken by the young woman’s friends (as the NEB suggests), or by the shepherd himself (as vv 9-11 surely are)? If the shepherd, then it looks as though he gives a rather evasive answer: ‘Just keep on following the flocks…’ Is this an attempt to keep his true identity hidden — ie, that he is a king? (If so, then it may parallel the “hidden Messiahship” principle, which is evident in the gospels, especially at the beginning of Jesus’ ministry.)

However, in a spiritual vein, there may be reason and truth in such an answer. If we would be fed, we must follow the Shepherd through the whole breadth of his teaching and word, and not stay on one spot alone. Wherever the Shepherd has gone, and his flock has followed him, will be suitable paths for our feet: walking in these byways, listening to the flock, and seeing how they are cared for by the one whom THEY also love, will be the way by which we come to know more of their Shepherd — and ours! Or, as Bunyan put it, “Wherever I have seen the print of his shoe in the earth, there I have coveted to set my foot too.”

Other Scriptures agree: “To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps” (1Pe 2:21). “Follow my example, as I follow the example of Christ” (1Co 11:1). “Stand at the crossroads and look; ask for the ancient paths, ask where the good way is, and walk in it, and you will find rest for your souls” (Jer 6:16). “Your word is a lamp to my feet and a light for my path” (Psa 119:105).

GRAZE YOUR YOUNG GOATS: Symbolic of training up the young (Pro 22:6; 23:13). “Let her show her love to her Lord by feeding his sheep, by caring for his lambs (Joh 21:15-17), and she need not fear to miss his presence. While sharing with other under-shepherds in caring for his flock she will find the Chief Shepherd at her side, and enjoy the tokens of his approval” (Taylor). Rachel was caring for her father’s sheep when she first met her husband-to-be Jacob (Gen 29:9). And it was while she was caring for her flock, as a shepherdess with her sister-companions, that Zipporah found her husband Moses (Exo 2:16-21). Such incidents are surely types for us.

It is worthwhile also to be careful that, when we set out to feed the sheep, we do not lose sight of the need to feed ourselves too — for we are also the sheep of his pasture (Psa 100:3). We should not lose our own spirituality while trying to make others spiritual. And so we must learn how to sit at his feet, like Mary, even while we are working in the house, like Martha (Luk 10:38-42). Each role is necessary.

BY THE TENTS OF THE SHEPHERDS: The “dwellings” of the prophets and apostles? (But is this consistent with the symbolism of the “shepherds” in v 7?)

This view, however, is well expressed by Durham: “Shepherds here in the plural number, are the servants of that one Shepherd, whose own the sheep are. So ministers are called often shepherds, or pastors, both in the Old and New Testament, (1) because of their relation to Christ, by whom they are intrusted to feed his sheep; he is the owner, they are but shepherds (Eze 34:2); (2) because of their relation to the flock, which is committed to their care, and for which they must give an account (Heb 13:17); and (3) because of the nature of their charge, as being… difficult, and tenderly to be gone about; for, such is the work and care of a shepherd, as we may see by what Jacob speaks of himself, when he had the charge of Laban’s flock (Gen 31:40).”

The Hebrew for “tent” or “dwelling” here is “mishkan”, which — while it may have ordinary associations as well — is especially, and often, used of the tabernacle of worship. This suggests that this particular shepherd is a special shepherd, since he dwells in God’s house!

Song 1:9

I LIKEN YOU, MY DARLING: “Ra’yah” (ie Ruth!) — my friend (sw Song 1:15; 2:2,10,13; 4:1,7; 5:2; 6:4). “You are my FRIENDS if you do what I command” (Joh 15:14).

A MARE HARNESSED TO ONE OF THE CHARIOTS OF PHARAOH: “On first hearing it seems a clumsy compliment for a lover to compare his beloved to a horse, and moreover one harnessed to a chariot. But once we appreciate the basic difference between eastern and western poetry in regard to comparisons we shall see it is high praise indeed. Western poets make comparisons which are visually pleasing to the imagination or which evoke parallel emotions; their images are often conventional: ‘My love is like a red, red rose…’; but the eastern method is to appeal to the intellect, using symbols rather than pictures, the mind being exercised by the excellence of the object” (Waddoup).

Such chariot-horses as alluded to here were strong, majestic, fearless, militant, highly-trained, obedient, spirited, eager, unified, stately, and noble (cp the description of the war-horse in Job 39:19-25, and the prophecy of Zec 10:3). They suggest the imagery of the cherubim in Eze 1 (there is also a close verbal link: “chariot” or “chariot-horse” is the Hebrew “rekeb”, whereas “cherub” is transliterated from the Hebrew “kereb”).

It was not unusual in ancient times to compare a beautiful woman to a beautiful horse — nor would it be considered coarse, as it might be today! The poet Theocritus famously described Helen of Troy, reputedly the most beautiful woman in the world, to a “Thessalian steed”.

A bridled horse echoes the exhortation of Jam 3:2-3,6-8, about the controlling of the tongue.

But such chariot-horses were stallions, not mares! And this word is plainly “mare” (NET, RSV, NIV, Roth — the KJV ignores this distinction).

HARNESSED TO ONE OF THE CHARIOTS: “The noun ‘rekeb’ has a wide range of meanings: ‘chariots, war-chariots’ (Exo 14:17,18,23; 15:19; Deu 11:4; 20:1; Jos 11:4); ‘chariot crews, chariot troops’ (1Ki 9:22; 16:9; 22:31; 2Ki 8:21)… and ‘chariot-horses’ (Exo 14:9; 2Sa 8:4; 1Ch 18:4; Eze 39:20) (HAL)” (NETn). So, possibly, this should be “a mare let loose among the chariot-stallions” (cp idea, Song 6:12) — ie, a serious distraction (because of her beauty)! “A passage from Egyptian literature demonstrates that mares were sometimes released in battle to allure and distract the pharaoh’s chariot-harnessed stallions” (Parsons, cited in Const; cp also Pope). The young shepherd meant that his love was a woman whom many men would have pursued. As if to say, ‘You have the kind of beauty that will turn men’s heads, and leave them breathless!’ His praise would have bolstered his beloved’s confidence that he loved her.

At the same time, by this figure of speech, he seems inadvertently to reveal something of his background — a wilderness shepherd would scarcely think of such an analogy. But this is what a king might say!

OF PHARAOH: At this time, the best horses in the world were reputedly those of Egypt (2Ch 1:14-17; 1Ki 10:28; Isa 31:1) — as were those of Arabia at a later date. And the best horses in Egypt would surely be those in Pharaoh’s stables. “The allusion may be to the horses brought at a high price by Solomon out of Egypt (2Ch 1:16,17). So the bride is redeemed out of spiritual Egypt by the true Solomon, at an infinite price (1Pe 1:18,19)… As Jesus Christ is both Shepherd and Conqueror, so believers are not only his sheep, but also, as a church militant… his chariots and horses (Song 6:4)” (JFB).

Song 1:10

“We have forgotten what a thing of beauty a horse can be when compared to other animals. We are also unaware what valuable creatures they were in the ancient world. They were beautiful in themselves, and the ancient royal courts insisted on brilliantly caparisoning [adorning with rich trappings] the ones that pulled the king’s chariot. The beloved’s jewelry, earrings, and necklaces make him think of such” (Kinlaw, cited by Const). For that matter, the camels of rich men often had chains of gold about their necks (Jdg 8:26).

The description given here is continued with still greater detail in Song 4.

YOUR CHEEKS ARE BEAUTIFUL WITH EARRINGS; YOUR NECK WITH STRINGS OF JEWELS: Cp the garlands (Gr “stephanos”) of Rev 2:10; 3:11. The conferring of jewelry can indicate an elevation to higher status (Gen 41:42).

EARRINGS: Heb “towr” = strings, or rows, or borders — as a necklace, with several strings of beads, jewels, or coins. Sw v 11.

YOUR NECK: The neck is the part that unites the body and the head. Then it must be the covenant of grace that is the neck; the living union between Christ and his church. It is the strength, the support, and the medium of communication. See also Song 4:4,9n; 7:4.

STRINGS: Heb “charuwz” — which signifies “to pierce”, ie pearls or jewels pierced and threaded and strung together to form a necklace.

YOUR NECK WITH STRINGS OF JEWELS: The instruction of a father and mother, faithfully followed, is like a chain to adorn the neck (Pro 1:8,9; 3:21,22). The links or jewels in the chain answer to the fruits of the Spirit, as enumerated in Gal 5:22,23: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Put another way, the adornment of the bride is a modest and quiet spirit, which is of far greater value than gold and jewelry (1Pe 3:1-5; 1Ti 2:9). The bride is adorned with jewels which are gifts from her beloved, but she also works to develop and “polish” these jewels — so that they reflect her love and devotion to him, as well as his to her.

Song 1:11

WE WILL MAKE YOU…: Are the bride’s companions speaking again? Or is the shepherd speaking on behalf of himself and others? (Spiritually, the “we” of Christ could be his Father as well as himself.) Either way, such beauty as that of the young shepherdess/bride calls for more and more adorning (cp Eze 16:11-13). (Of course, as stated already, the true “beauty” of the Bride is that which is provided by her Husband: Eph 5:25-27; Rev 19:7-9. And in this connection, consider the word “make”: “We will MAKE for you”, not just “give to you”… “For we are God’s workmanship”: Eph 2:10.)

EARRINGS OF GOLD: “Earrings” is sw v 10; here, with the gold (instead of jewels), it may suggest “borders” or “rows” of beaten gold, as in a crown. Gold is emblematic of a tried faith (1Pe 1:7; Rev 3:18).

STUDDED WITH SILVER: The circlets of gold are embossed with studs of silver, which set off the color and give a sparkling appearance. “Silver was used in Israel as coin current in commerce. Many instances can be found in Scripture of its being so employed: Gen 23:16; 2Sa 24:18-25… Again, we have two noticeable instances when life was bartered for silver: (1) Joseph was sold to the Midianites for 20 pieces of silver (Gen 37:23-28); (2) Jesus, the greater Joseph, was sold for 30 pieces of silver (Mat 27:1-10). It is plain, then, that the idea attached to silver, actually and typically, in Scripture is that of a price paid, silver being typical of Israel’s redemption (Exo 30:12-16), being but the picture of a Greater and Better Offering” (Hall). So silver signifies atonement, as in the redemption price paid for Israel (Exo 30:12-16; Lev 5:15).

Song 1:12

An Interlude of unknown duration now follows. When the story resumes the shepherd/king and his bride are in the intimate chambers of love in the palace. The bride resumes speaking.

Now she seems to recognize that the shepherd whom she has loved is also a king. “The maiden now muses in response to her lover’s affection and praise. The ambience and the language change. The context up to now has been pastoral. The discussion has been of flocks, herds, shepherds, and vineyards. Now it is of a table, expensive and exotic perfumes, spices from far away places, and a king. The context is royal” (EBC).

Much later in the Song (Song 3:7,9,11; 6:12) she seems only just to be discovering this. Several possibilities may resolve this difficulty: (1) These verses are part of the “end at the beginning” scenario, discussed in the introduction. (2) She is simply beginning to “suspect” that the shepherd whom she loves is more than a shepherd. Or (3) In the ancient Near East, lovers and spouses might speak, affectionately, of their partners as royalty — as we might do today (cf “Prince Charming”, or “queen of the house”, or “my little princess”).

Quite possibly, the lowly shepherdess does not possess any of the expensive perfumes she mentions here, but merely uses them as convenient similes to describe her own desires and the sweetness of her beloved.

WHILE THE KING WAS AT HIS TABLE: In spiritual terms, the “king’s table” may describe the Lord’s supper, or the memorial feast (1Co 10:21; Mat 26:26-28; Luk 22:29,30), where the “feast of fat things” (Isa 25:6) — ie, the gospel — is shared with those whom he loves (Pro 9:1; Mat 22:4; Psa 23:5; Rev 3:21). It is called his table, because he both provides the “nourishment” served there, and is the host of the feast. It is at this table that we come closest to the experiences of the one whom we love, of a suffering and death born out of his love for us, and a new life which is a glimpse of eternal joy.

TABLE: The lexicons suggest that “mecab” refers to a round banquet table (HAL) or divan with cushions or pillows (BDB), where the guests might recline as they eat.

MY PERFUME SPREAD ITS FRAGRANCE: She wore “nard” (RSV; or “spikenard”: AV, ASV, NEB; or “perfume”: NASB, NIV; cf Mar 14:3; Luk 7:37,38; Joh 12:3), which was an ointment that came from a plant grown in northern and eastern India.

The prayers of the saints are likened to incense or perfume (Rev 5:8; 8:3,4; cp Psa 141:1,2; Luk 1:9,10). This verse also suggests Mary’s anointing of Jesus with “nard” in the home of Lazarus, for his “burial” — surely this was a kind of “prayer” (Joh 12:2,3,6), as well as a “fragrant offering, and an acceptable sacrifice” (Phi 4:18). And so, when we meet at our Lord’s table, our prayers — of praise, and thanksgiving, and supplication — rise as a sweet-smelling incense to our LORD in heaven.

Song 1:13

MY LOVER IS TO ME A SACHET: Heb “seror” = “pouch” or “bundle”, as in AV, probably a small bag with a drawstring. To liken one to such a pouch is to imply that all the costly and pleasant and purifying qualities of myrrh are not scattered loose in the world, but bound up in one place and one person — in the young woman’s lover (or — spiritually, for us — in the Lord Jesus Christ).

OF MYRRH: Myrrh is a very expensive Arabian gum from the bark of a tree, used in oils and perfumes. The wise men who came to Bethlehem brought gifts of gold and frankincense and myrrh to the newborn Messiah (Mat 2:11). On the cross Jesus was offered wine mingled with myrrh (Mark 15:23). To prepare the body of Jesus, “Nicodemus brought a mixture of myrrh and aloes, about seventy-five pounds” (Joh 19:39). Myrrh is “an expensive luxury item, which had to be imported into Israel. In liquid form it could be carried in small bottles like nard, but it was also used in solid form in which it was carried in a small cloth pouch or sachet worn next to the body. The myrrh was mixed with fat and shaped into cones and as the fat melted from the body heat, the aroma of myrrh and the anointing oil would perfume a woman’s body. Because it had a very strong aroma which would last for long periods of time, women often wore it to bed to perfume themselves for the next day. Because of its beautiful fragrance, it is associated with romance (eg Isa 3:24)” (NETn). Myrrh is also an ingredient in the sacred anointing oil (Exo 30:23), and signifies purification (Est 2:12) as well as suffering and crucifixion.

RESTING BETWEEN MY BREASTS: “The Hebrew women were accustomed to carry little bags or bottles of myrrh suspended from their necks and hanging down between the breasts under the dress, diffusing an attractive fragrance round them” (Pulpit). “The impact of the girl’s lover on her is encompassing and inescapable. Her consciousness of him sweetens her life the way the aroma of a sachet of perfume placed between the breasts makes a girl move in a cloud of fragrance… Love has its own hallowing touch on all of life” (EBC).

The AV reads: “he shall lie all night betwixt my breasts” — thus making this last phrase refer even more directly to the shepherd/king himself. Thus being placed between the breasts is being taken, symbolically, into the closest and most lasting communion. This is the language of love and passion, of a most personal and intimate nature. It is the story of lovers, lying in one another’s arms; yet it is intended to evoke the believer’s longing and desire for the closest association with the Saviour (see introduction, Song of songs, erotic element).

In a spiritual sense, this signifies Christ dwelling in our hearts (Eph 3:17-19; cp Col 1:27; Joh 4:14), and the expectation of the most glorious fellowship with him in the future. “Christ must dwell in the heart (Eph 3:17), and, in order to that, the adulteries must be put from between the breasts (Hos 2:2), no pretender must have his place in the soul” (Henry). “The Church does not say, ‘I will put this bundle of myrrh on my shoulders’ — Christ is no burden to a Christian. She does not say, ‘I will put this bundle of myrrh on my back’ — the Church does not want to have Christ concealed from her face. She desires to have him where she can see him, and near to her heart. It is an expression of desire — her desire that she may have the consciousness of Christ’s love continually” (CHS).

“As the warmth of the bosom draws forth the fuller and richer fragrance of the perfume, so likewise the warmth of our love to Christ draws forth for us a fuller and deeper revelation of the beauty and perfection of the Beloved Lord. Those who belong to him would have him ever near by night as well as day” (Atwell). “The knowledge of, and love for, Jesus is not something to be used merely as an ornament, but to be kept in the bosom night and day; too much valued, too precious, too well cherished to be laid aside for a moment” (Ask). “By day the LORD directs his love, at night his song is with me — a prayer to the God of my life” (Psa 42:8).

Song 1:14

MY LOVER IS TO ME A CLUSTER: The word “cluster” — like the “sachet” or “bundle” of v 13 — suggests a binding together, or conjoining, of all good qualities or virtues in one place or one person — even as grapes are found in clusters. As Gill puts it, “The Jews call a man, eminent for virtue, and a large share of knowledge, a ‘cluster’… and they interpret ‘eshkol’, as ‘a man that has all things in himself’ [a pun of sorts: replacing ‘eshkol’ (cluster) with ‘ish se hakkol’ (literally, ‘the man who has everything’!: GB]; such an one is Christ, in the highest sense, having all perfections, excellencies, and virtues, in himself.”

OF HENNA BLOSSOMS: AV “camphire” (Heb “kopher”). Also sometimes called “cypress” (AV mg), but bearing no likeness to our cypress tree — the “cypress” here is a tall shrub, the henna bush. Thomson writes, “Dr Kitto argues that this ‘kopher’ was the ‘henna’, and certainly the long ‘clusters’ of henna flowers are very fragrant. The Orientals, also, are extravagantly fond of their odour, and they have an intimate association with love and marriage” (LB 603). Henna plants — common in Palestine — bore white blossoms, but their leaves produced a red-orange cosmetic dye (in fact, it is still used today in hair dyes).

The Hebrew “kopher” is also translated “ransom” (cp Exo 21:30), ie the mercy seat, or “covering” — pointing to the redemption in Christ (cp Rom 3:24,25).

FROM THE VINEYARDS: Suggesting Christ the true vine (Joh 15).

OF EN GEDI: En Gedi signifies “the fountain of a kid” (cp v 8). In the steep hills near Bethlehem, where David hid in a cave from Saul (1Sa 23:29; 24:1), there was a lush oasis, hemmed in and sheltered by the ravines on either side and sustained by a warm spring. It was in the midst of the desert wilderness on the southwestern shore of the Dead Sea region. The whole surrounding region is hot and bleak; its dry sands extend monotonously for miles. Nearby, the Dead Sea region is a salty desert covered with a dusty haze and characterized by almost unbearable heat during most of the year. And then there is the oasis of En Gedi — the only sign of greenery or life for miles around, standing out as a surprising contrast to the bleak desert all around. In the En Gedi oasis indescribable beauty is found. The profuse vegetation and sparkling waterfall bring welcome relief and refreshment to the weary desert traveler.

For the spiritual significance of “fountain”, consider Zec 13:1 — where the fountain was the source of cleansing for Israel, to be opened up by Christ in his atoning sacrifice. As stated above, “En Gedi” = “the fountain of the kid”, and the kid represents the sin offering (Lev 16:5): thus it points to the offering of Christ, which provides a refreshing oasis of salvation in the midst of a barren wilderness of sin and death!

“The Scriptures, this precious volume, the visible means of our communion with Christ, with the exquisite network of its literary materials and style, filled with words fitly spoken, is more beautiful and valuable than a basket of silver filled with apples of gold; and no golden vase on a centre-table of the purest marble, containing clusters of camphire mingling their fragrance with the odour of distilled myrrh, can diffuse as pleasant an incense as that filling the retired room of the believer, in which the central ornament is this book of life, this golden urn of salvation, filled with the pure water of life, with clusters gathered in the heavenly Paradise, and fragrant with truths in unfading bloom” (Burrowes).

Song 1:15

The shepherd speaks to the young woman. Now begins an exchange of endearments and compliments between the two.

HOW BEAUTIFUL YOU ARE: Heb “yaphah” and its variant “yapheh” — “bright, fair, beautiful” — is used approx twelve times of the Bride: nine times in the absolute sense: “you are fair” (here; Song 2:10,13; 4:1,7; 6:4,10; 7:1,6), and three times in the superlative expression, “the fairest of women” (Song 1:8; 5:9; 6:1).

And again, as to the spiritual and forward-looking application: “He sees her fair, not as she is, but as she will be, and he is able to make her. How fair, how beautiful will she be when he bestows upon her glorious immortality, angelic grace, the gift of God” (Atwell).

MY DARLING!: Echoed from v 9.

OH, HOW BEAUTIFUL! YOUR EYES ARE DOVES: To have the “eyes” of a particular animal must surely be to have the appearance and demeanor of, and to show forth the characteristics generally associated with that animal. So it is here. Generally, eyes imply light and understanding, intelligence, discernment, and perception.

ARE DOVES: The dove here is the common Rock dove (not the “turtle-dove” of Song 2:12); referred to many times in the Song. It was the only sacrificial bird (Psa 74:19), which symbolized simplicity, sincerity, gentleness, harmlessness, and purity. Whilst various commentators have hit upon any number of characteristics of the dove as support for this analogy, the words of Jesus point toward one aspect especially: “Be… innocent as doves” (Mat 10:16). The Holy Spirit is compared to a dove in Joh 1:32; Mat 3:16. Cp Song 4:1; 5:12. Here is clarity of spiritual insight; discerning of the Truth; seeing with gentleness and understanding, and sympathetic desire to help and not destroy.

“In the ancient Near East there was an unusual emphasis on beauty of a woman’s eyes. This was probably due to the practice of women veiling themselves and wearing long robes so that no portion of their body or face was exposed to sight except for their eyes (eg, Gen 26:17). In such instances, the only indication of a woman’s beauty was her eyes. There was no better (and no other, in light of the attire) way to praise a woman’s beauty in the ancient Near East” (Carr). “The doves of Syria have eyes that are remarkably large and beautiful” (Burrowes). Cp generally the descriptions of Rachel, who was “lovely” and “beautiful”, and Leah, who was “tender eyed” (Gen 29:17).

The eyes were considered the mirror of the character — whether for good or ill. “We read of the ‘evil’ eye (Mat 20:15); of ‘eyes full of adultery’ (2Pe 2:14); and of the ‘high look and proud heart’ (Psa 101:5). But what a contrast to all these have we here! Eyes of gentleness, of purity, of heavenly mindedness” (Pulpit). “Those are fair, in Christ’s account, who have, not the piercing eye of the eagle, but the pure and chaste eye of the dove, not like the hawk, who, when he soars upwards, still has his eye upon the prey on earth, but a humble modest eye, such an eye as [reveals] a simplicity and godly sincerity and a dove-like innocency” (Henry).

In the last instance in the Song of comparisons to doves’ eyes (Song 5:12), it is the bride who praises her husband: “HIS eyes are like doves…” And so they are! But here in Song 1:15 HE sees in HER eyes some dawning reflection of his own dove-like qualities in her — peace, purity, and love. Eyes answer to eyes, and the king sees and recognizes his beloved, who is… a mirror image of himself!

Hall, following Durham, points out the dove has the extraordinary quality of being able to see and find its way back to its nest, or cote, from a great distance — and for this reason appears prominently in the story of Noah’s ark (Gen 8:8-12). Also he notes that the dove is clean in nature (Song 6:9), swift of wing (Psa 55:6), beautiful of plumage (Psa 68:13), and constant in love (Song 5:12).

Song 1:16

The young woman responds to her beloved.

HOW HANDSOME YOU ARE, MY LOVER!: Though translated differently (“handsome” instead of “beautiful” in the NIV), the Hebrew word is the same — “yapah” — as in v 15 (cp Psa 45:2, sw).

OH, HOW CHARMING: “Charming” is “naiym” = delightful, agreeable, or pleasant (AV, ASV, NEB); it can refer to physical attractiveness or to personal character (BDB; HAL). “Truly lovely” (RSV) perhaps best captures the intensity of the expression.

“From every point our Well-beloved is most fair. Our various experiences are meant by our heavenly Father to furnish fresh standpoints from which we may view the loveliness of Jesus; how amiable are our trials when they carry us aloft where we may gain clearer views of Jesus than ordinary life could afford us! We have seen him from the top of Amana, from the top of Shenir and Hermon, and he has shone upon us as the sun in his strength; but we have seen him also ‘from the lions’ dens, from the mountains of the leopards,’ and He has lost none of His loveliness. From the languishing of a sick bed, from the borders of the grave, have we turned our eyes to our soul’s spouse, and he has never been otherwise than ‘all fair.’ Many of his saints have looked upon him from the gloom of dungeons, and from the red flames of the stake, yet have they never uttered an ill word of him, but have died extolling his surpassing charms. Oh, noble and pleasant employment to be for ever gazing at our sweet Lord Jesus! Is it not unspeakably delightful to view the Saviour in all his offices, and to perceive him matchless in each? — to shift the kaleidoscope, as it were, and to find fresh combinations of peerless graces? In the manger and in eternity, on the cross and on his throne, in the garden and in his kingdom, among thieves or in the midst of cherubim, he is everywhere ‘altogether lovely.’ Examine carefully every little act of his life, and every trait of his character, and he is as lovely in the minute as in the majestic. Judge him as you will, you cannot censure; weigh him as you please, and he will not be found wanting. Eternity shall not discover the shadow of a spot in our Beloved, but rather, as ages revolve, his hidden glories shall shine forth with yet more inconceivable splendour, and his unutterable loveliness shall more and more ravish all minds” (CHS).

AND OUR BED IS VERDANT: “Bed” here is a resting place, a couch with a canopy (Psa 6:6; 41:3; 132:3; Pro 7:16) or a marriage couch (BDB).

VERDANT: Green, living, refreshing, as the green pastures of Psa 23:2, in which the shepherd’s flock finds rest (cp Psa 92:12,13; Jer 17:8) — as in a lush oasis in the midst of a desert.

“The word ‘green’ is very suggestive in the Hebrew. It is said to ‘combine in itself the ideas of softness and juicy freshness, perhaps of bending and elasticity, of looseness and thus of overhanging ramification, like weeping willow’ ” (Pulpit). The impression is that the young man and young woman are reclining together on the grass in the woods enjoying the delights of their caresses. They liken the grass below and the green leaves above to a marriage couch or canopied bed.

This natural setting for their union hints of a return to Eden (Gen 2:18-25), with its simplicity, naivete, equality, and purity. It is as if this were the original couple — set free again in a primeval paradise, a new world without sin and death! And so it is in the spiritual realm especially, where Christ and his multitudinous Bride are the “Adam” and “Eve” of Yahweh’s “new creation”. The glorious description of Psa 110:3, with its freshness of spring, and new life and new beginnings, evokes the same imagery as here: the saints are raised from the dead, or born “from the womb of the dawn”, to “receive the dew of youth”, and to be united with their Beloved King. “The curse cannot encroach on the spot where the Lamb slain reposes with his redeemed; the earth, cursed for the disobedience of the first Adam, receives through the righteousness of the second Adam, a deliverance from the bondage of corruption [Rom 8:19-23]; the first fruits of which we now feel clustering around us in hours of communion with Jesus… [Such] pleasures can no more be separated from the presence of Jesus, than flowers can be separated from the spring. He is to this blighted world, what spring is to the dreariness of winter, the resurrection AND the life” (Burrowes).

Notice that the “bed” (v 16), as well as the “house” and the “rafters” (v 17), are all “ours”! Not “his”, or “yours”, but “ours”. She is an equal partner along with her husband. All that he has belongs equally to her. “All things are yours… and you are of Christ, and Christ is of God” (1Co 3:21,23).

Song 1:17

The shepherd/king speaks to his bride.

THE BEAMS OF OUR HOUSE ARE CEDARS: “Whose house are we” (Heb 3:6; cp 1Pe 2:5; 1Ti 3:16). The word for “house” is actually plural here — probably what is called the Hebrew plural of majesty or greatness. This forest retreat is a very “great” house: and why not, with the forest floor beneath and the branches of the mighty cedars for a roof! This “house” is of God’s own design; in contrast to the movable “tents” of vv 5,8, it is permanent, and it is theirs to share, together.

CEDARS: The cedars of Lebanon were strong, noble, and stately trees. They speak of the glory of Lebanon with their aromatic smell (Hos 14:6). They were used in Solomon’s temple (1Ki 5:8) — which is suggestive here: the shepherd and his bride see themselves as dwelling in God’s temple; in fact, in the spiritual sense, they ARE God’s temple (cp Rev 21:22)! See also Isa 60:13; Psa 1:3. Cedars are a symbol of incorruptibility, and hence of the righteous who are redeemed into immortality (Psa 92:12; cp Isa 65:22). All other palaces and temples — yes, even the temples of the LORD — have perished or will perish, even those constructed of supposedly imperishable cedar. But that which the cedar symbolizes, the true eternal “house of God” — built around Christ and his redeeming work — will endure to endless ages, and be a refuge and a repose and a delight to his “bride”! In fact, she will be an integral part of that house (cp Rev 3:12)! The king himself is described in terms of cedars in Song 5:15.

OUR RAFTERS ARE FIRS: The word for “rafters” occurs only this once in the OT — hence, its exact meaning is somewhat uncertain — although the parallelism with “beams” makes “rafters” a reasonable choice.

FIRS: “Berot” is translated “fir” by AV, ASV, NEB, and NIV (but as “pine” by the RSV and “cypress” by the JB — a large tree, not, of course, to be confused with the other “cypress”, which is the “henna bush”). At the very least, we know that one of the great and fragrant evergreen trees is intended. The fir (and the cypress, for that matter) is similar to the cedar; it is known for its symmetry and grace; it is upright and rigid.