Ecclesiastes 2:1-11

c. Wisdom is used in the exploration of sensuous pleasure. Ecclesiastes 2:1-11

TEXT 2:1-11

1

I said to myself, Come now, I will test you with pleasure. So enjoy yourself. And behold, it too was futility.

2

I said of laughter, It is madness, and of pleasure, What does it accomplish?

3

I explored with my mind how to stimulate my body with wine while my mind was guiding me wisely, and how to take hold of folly, until I could see what good there is for the sons of men to do under heaven the few years of their lives.

4

I enlarged my works: I built houses for myself, I planted vineyards for myself;

5

I made gardens and parks for myself, and I planted in them all kinds of fruit trees;

6

I made ponds of water for myself from which to irrigate a forest of growing trees.

7

I bought male and female slaves, and I had homeborn slaves. Also I possessed flocks and herds larger than all who preceded me in Jerusalem.

8

Also, I collected for myself silver and gold, and the treasure of kings and provinces. I provided for myself male and female singers and the pleasures of menmany concubines.

9

Then I became great and increased more than all who preceded me in Jerusalem. My wisdom also stood by me.

10

And all that my eyes desired I did not refuse them. I did not withhold my heart from any pleasure, for my heart was pleased because of all my labor and this was my reward for all my labor.

11

Thus I considered all my activities which my hands had done and the labor which I had exerted, and behold all was vanity and striving after wind and there was no profit under the sun.

THOUGHT QUESTIONS 2:1-11

33.

How many times do the words I, my, and myself appear in this passage (Ecclesiastes 2:1-11)?

34.

What obvious conclusion is drawn from this observation?

35.

How many times in this same passage does Solomon indicate that his plans and great works were for the enjoyment of others?

36.

Solomon now turns to what specific area of activity (Ecclesiastes 2:1)?

37.

After experiencing laughter and pleasure, what is Solomon's conclusion?

38.

He is still searching for the answer to what question (Ecclesiastes 2:3)?

39.

Give proof from two different verses in this section that all of his activities were guided by wisdom.

40.

List five of the works which he built and/or enlarged.

41.

What two distinctive categories of slaves did he possess?

42.

What did he say concerning the proportion of his livestock in comparison to others who owned flocks and herds?

43.

Name the items of personal pleasure mentioned in verse eight.

44.

What did Solomon claim as his reward for all his labor?

45.

Upon reviewing all of his activities (Ecclesiastes 2:11), list the three attitudes he has toward them.

PARAPHRASE 2:1-11

Addressing myself, I said, Look, let me experiment with all the pleasures which appeal to my senses, and see the good that can bring me enjoyment. What enjoyment did it bring me? That which came of it was as satisfying as feasting on the wind. I had something to say concerning the laughter and merrymaking which came of my experiment with pleasure: It is madness. And of pleasure itself I said, It does not accomplish a thing. I extended my experiment to the pleasures of the table. I stimulated my body with wine and yet my mind always remained in control of every situation. I thought fulfillment could be found in silliness, the opposite of wisdom, so I put my hand to folly and asked, What good is there for the sons of men to do during the few days of their short lives as they lived them under heaven? I planned and carried out great undertakings. I planned them for myself. I was not satisfied with building just one house for myself, so I built houses. I planted vineyards for my own personal gratification and enjoyment. I designed and constructed a paradise of shade trees and winding paths where I could enjoy their beauty and the relaxing benefits of my parks. Throughout my gardens and parks, I planted all kinds of fruit trees. I needed to irrigate a forest of growing trees, so I constructed pools for myself. I owned many servants. Some I purchased for myself, both male and female. Others I had born in my own house and considered them in a special way as sons of the house. I collected large amounts of silver and gold. I gathered it together for myself. I also amassed treasures typical of kings and rulers of provinces. I provided male and female singers for my own enjoyment and satisfaction. I indulged myself with the pleasure of menconcubine after concubine. None could boast of the possessions and luxuries at my command. I was greater than any who had been before me in Jerusalem. I surveyed the purpose of it all through the eyes of the wisdom which is under the sun. This kind of wisdom I retained as a constant companion. I did not deny my eyes anything they wished to see. If my thoughts ran to embrace any pleasure, and I desired it, I provided it for myself. Did I receive a reward from all that I had done? Yes. My heart was delighted that I had accomplished for myself everything that I proposedthis was my reward. Now I must return to my original question: What good is there for the sons of men to do the few days of their short lives that they live under heaven? I kept that question in mind and considered all the things that I had done and the energy I expended, and my conclusion is that all of it is unfulfilling, futile, and striving for the wind. None of it is profitable for the man who lives under the sun.

COMMENT 2:1-11

What good is there for the sons of men to do under heaven? This is the question that troubles Solomon (Ecclesiastes 1:13; Ecclesiastes 2:3). His desire to know the answer is insatiable. In his first experiment he set his mind, guided by wisdom and knowledge, to discover the causes and results of all that had been done under heaven. His experiment was successful, it just did not yield satisfaction. He discovered that his reward was mental pain and sorrow rather than the desired mental health and peace. He now considers the possibility of the answer coming from another area of research under the sun. It is pleasure that now intrigues him. He is not unlike the rest of us in his desire to experience the pleasures of life. The motivation behind Solomon is one of personal gratification. Nothing of the loving, philanthropic nature of concern colors his activities. It is indeed misanthropy. His self-centered desire is a matter of record. He states, I said to myself, -Come now, I will test you with pleasure. So enjoy yourself.-' The grammatical construction dative of interest (for myself) appears eight times in these eleven verses. In addition, there are thirty references to the pronouns I and my in this limited summary of his pursuit of pleasure. It is manifestly evident that if the answer to his question is to be found in this area of life, he intends to discover it.

One should not be unduly critical of Solomon. His experiments are not hedonistic. He is not sensually lusting after base and inordinate things. He wishes only to come alive to the pleasures to be received through the senses. He wants his answers to come to him within the framework of the demonstrable. He is interested in seeing, feeling, smelling, tasting, and hearing. He declares that he did not withhold any pleasure from his heart.

Although Solomon does not mention it in the text, it is a matter of record that his resources to carry out such an experiment were unlimited. It was written that ... silver and gold were as stones in Jerusalem (1 Kings 10:27). He had successfully increased his kingdom ten times beyond what he had inherited from his father. By his own declaration he proclaimed that he had increased in wealth more than all who had preceded him in Jerusalem.

Ecclesiastes 2:1 The Come now of this verse indicates a new direction. We have explained it as the exploration of sensuous pleasure. As in the other experiment, he states his conclusion at the beginning. Futility marks his pursuit. He should not have been surprised, for from his own pen had previously come the words, Even in laughter the heart may be in pain, and the end of joy may be grief (Proverbs 14:13). He declares the reality of this.

That which is being tested is the question concerning what is good for man in the few years he has on this earth. This appears to be the key question in the book. It was asked in Ecclesiastes 1:3 and also in Ecclesiastes 1:13. The question is clearly stated here in Ecclesiastes 2:3. Although he does not arrive at the answer in this section, he does state conclusively that he had discovered what is good for the sons of men to do during their lives as they live them under heaven. Note his conclusions:

(1)

There is nothing better for a man than to eat and drink and tell himself that his labor is good. This also I have seen, that it is from the hand of God (Ecclesiastes 2:24).

(2)

I know there is nothing better for them than to rejoice and to do good in one's lifetime, moreover, that every man who eats and drinks sees good in all his laborit is the gift of God (Ecclesiastes 3:12-13).

(3)

Here is what I have seen to be good and fitting: to eat to drink and enjoy oneself in all one's labor in which he toils under the sun during the few years of his life which God has given him; for this is his reward. Furthermore, as for every man to whom God has given riches and wealth, He has also empowered him to eat from them and to receive his reward and rejoice in his labor; this is the gift of God (Ecclesiastes 5:18-19).

(4)

For who knows what is good for a man during his lifetime, during the few years of his futile life? He will spend them like a shadow. For who can tell a man what will be after him under the sun (Ecclesiastes 6:12)?

(5)

So I commended pleasure, for there is nothing good for a man under the sun except to eat and to drink and to be merry and this will stand by him in his toils throughout the days of his life which God has given him under the sun (Ecclesiastes 8:15).

(6)

Go then, eat your bread in happiness, and drink your wine with a cheerful heart; for God has already approved your works (Ecclesiastes 9:7).

(7)

Enjoy life with the woman whom you love all the days of your fleeting life which He has given to you under the sun; for this is your reward in life, and in your toil in which you have labored under the sun (Ecclesiastes 9:9).

As important as the theme is, it is to be understood as a minor chord which he sounds, a half step less than the major theme. The theme is recurring, appearing no less than seven times as noted above, yet it only leads man to the logical conclusion as he views life under the sun. It is in this light alone he turns to examine the evidence of his quest. The major theme speaks to the emptiness of what is thought of as a full and fruitful and enjoyable life when it is lived without the redeeming nature of grace and apart from the direction of God's revelation. We have purposely jumped ahead of Solomon. We have read the conclusions, which at this time in his experience, he is eager to discover himself. It is important, therefore, that we realize that at this point in his experiment, he is steeped in the details of one of his most elaborate undertakings.

Ecclesiastes 2:2 Laughter is associated with pleasure. He has learned to laugh much because he has had great pleasure; but once again he admits to the superficial nature of this unrewarding experience. He labels his laughter as madness, and asks of pleasure, What does it accomplish? Laughter, madness, and pleasure should be thought of as harmless delights in this context. Neither does madness convey the idea of mental insanity, but rather boasting and foolishness. His conclusion is that there isn-'t any true, lasting value in the exercising of sensuous pleasure. Note this additional commentary on this subject in Ecclesiastes 7:3; Ecclesiastes 7:6 and Ecclesiastes 10:19. In like manner, Jesus taught that the presence of laughter is not necessarily a sign of genuine joy (Luke 6:25).

Ecclesiastes 2:3-8 In this section, Solomon turns to three additional categories of pleasure which he pursues. The first involves him with food and folly; secondly, he is engaged in aesthetic improvements; and finally he seeks cultural improvements and the pleasures of possessions. One is reminded of the admonition of John, Do not love the world, nor the things in the world. If any one loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh (food and folly) and the lust of the eyes (aesthetic improvements) and the boastful pride of life (cultural improvements and pleasures), is not from the Father, but is from the world (1 John 2:15-16). Solomon does each of us a favor in that he comes to the same conclusion (Ecclesiastes 2:11), and thus saves us the necessity of learning this lesson the difficult way.

(1)

Section one: food and folly. (Ecclesiastes 2:3)

Wine could represent all the pleasures of the table as well as just the enjoyment of wine. It would be understood as the part used for the whole. So elaborate were King Solomon's tables that the Queen of Sheba was totally exhausted in her praise (1 Kings 10:5). One should not understand his statement as an abandonment to strong drink. He assures us that his mind continued to guide him wisely.

Folly implies the harmless nonsense that so often accompanies the pleasure of dining with friends. We should understand this to be the lowest level of his pleasurable pursuits. The following descriptions represent those experiments which he carried out on the middle level. Solomon identifies them as the enlargements of his works.

(2)

Section two: aesthetic improvements. (Ecclesiastes 2:4-6)

Although the Temple was the most important and most elaborate of Solomon's contributions, no mention is made of it in this section. The reason is obvious. Solomon is discussing only those items which he planned and designed for personal satisfaction, the Temple belonged in a special way to the people as well as to the king. In reality it was God's Temple and thus it would be out of place to mention it along with those things programmed for sensuous delights.
(a) Houses. For a detailed explanation of Solomon's houses, read 1 Kings 7:1-12; 1 Kings 9:19. His endeavors were almost unbelievable in scope. He built numerous buildings and public works in Jerusalem. He spent thirteen years building his own palace. It included the armory and the Hall of Judgment. He built a house of Pharaoh's daughter (1 Kings 7:2-8). He built a citadel (1 Kings 9:24; 1 Kings 11:27) or huge fortress to protect the temple. He founded cities in distant lands (1 Kings 9:18), built store-cities and chariot towns, national works of great importance, and rebuilt and fortified cities throughout his kingdom.

(b) Vineyards. David possessed vineyards that Solomon undoubtedly inherited (1 Chronicles 27:27-28). It is also recorded in Song of Solomon 8:10-11 that he possessed his own vineyard.

(c) Gardens. The term is synonymous with the Greek term for paradise and suggests pleasantry and beauty. There is a reference to a king's garden in 2 Kings 25:4. Note also Song of Solomon 4:16. A detailed description of gardens in Palestine cannot be found in the Bible although they are often mentioned. They were generally believed to be walled in-closures with winding paths and canals of running water to provide for the many shade and fruit trees. This is in harmony with the information in this section. One can almost see the sweet-smelling, aromatic blossoms inviting travelers to the cooling arbors and refreshing streams.

(d) Parks. The terms parks, gardens, and forests are used interchangeably. From the context in Nehemiah 2:8 and corresponding references, the emphasis is on trees and forestry. Such parks also contained fruit trees and herds of animals.

(e) Ponds. Besides the aesthetic value of pools or reservoirs, they served a practical purpose. Pools supplied the water for the irrigation of the growing trees. Because of the long extended periods without rain, sometimes lasting three to four months, the ponds provided an essential and vital supply of water. Evidence of the water supply at Etham is the most celebrated of the pools ascribed to Solomon. There were three large pools ranging in length from 380 feet to 582 feet and in width from 207 feet to 250 feet. They varied in depth from 25 to 50 feet. The pools were located a distance of ten miles from Jerusalem but because of the natural contour of the Judaean hills, the water traveled nearly 15 miles to the enormous reservoir beneath the city. The origin of the aqueduct is uncertain. The history of Jerusalem has always included a struggle on the part of the people to discover and supply water for their needs. However, in Solomon's description, no mention is made of the utilitarian purposes of the pools, either for Temple needs or the needs of the people. He is searching for the answer to the question: Is there any good in the beautiful?

(3)

Section three: cultural improvements and pleasures of possessions. (Ecclesiastes 2:7-8)

This third and highest level upon which he experiments involves the pleasures derived from developing cultural projects and accumulating earthly wealth.
(a) Slaves. Solomon purchased some slaves, captured others and had some born in his own house (1 Kings 9:20-22; 1 Kings 10:4-8). Those who were born in his house were called sons of the house (Genesis 15:3) and were often more desired than other slaves. Solomon's interest in horses alone required literally thousands of slaves to care for his extensive holdings. It was stated that he had 40,000 stalls of horses, a similar number of chariots and 12,000 horsemen (1 Kings 4:26). It was said of the Queen of Sheba, as she observed the elaborate attention given to the king by his servants, that there was no more spirit in her (1 Kings 10:5). She had not believed the colorful reports; however, upon personal observation she confessed that she had not been told half of what was true!

(b) Flocks and herds. Solomon's provision for one day included, among other things, ... ten fat oxen, twenty pasture-fed oxen, a hundred sheep besides deer, gazelles, roebucks, and fattened fowl. Read 1 Kings 4:22-23; 1 Kings 8:62-63. The large number of dedicatory sacrifices offered to God at the consecration of the Temple, suggests the magnitude of his flocks and herds. He offered the Lord 22,000 oxen and 120,000 sheep on that one occasion. Cf. 1 Chronicles 27:29-31.

(c) Silver and gold. The statement, I collected for myself silver and gold is more flagrant than it appears on the surface. God specifically commanded the king not to multiply gold for himself. The detailed accounts found in the Bible depicting Solomon's inordinate desire for gold and silver supports his contention. In the face of the prohibition (Deuteronomy 17:17), Solomon made silver and gold as common in Jerusalem as stones (2 Chronicles 1:15). The following record of Solomon's extensive use of gold is included here to impress the reader with the magnitude of his personal quest. It is found in 2 Chronicles 9:13-21 and is followed immediately with the declaration, So King Solomon became greater than all the kings of the earth in riches and wisdom. It reads:

Now the weight of gold which came to Solomon in one year was 666 talents of gold, besides that which the traders and merchants brought; and all the kings of Arabia and the governors of the country brought gold and silver to Solomon. And King Solomon made 200 large shields of beaten gold, using 600 shekels of beaten gold on each large shield. And he made 300 shields of beaten gold, using three hundred shekels of gold on each shield, and the king put them in the house of the forest of Lebanon. Moreover, the king made a great throne of ivory and overlaid it with pure gold. And there were six steps to the throne and a footstool in gold attached to the throne, and arms on each side of the seat, and two lions standing beside the arms. And twelve lions were standing there on the six steps on the one side and on the other; nothing like it was made for any other kingdom. And all King Solomon's drinking vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold; silver was not considered valuable in the days of Solomon. For the king had ships which went to Tarshish with the servants of Hurum; once every three years the ships of Tarshish came bringing gold and silver, ivory and apes and peacocks.

(d) The treasure of kings and provinces. If the treasure is that of great wealth, Solomon qualified (1 Kings 4:21; 1 Kings 4:24; 1 Kings 10:14-15). If it means he possessed such treasure unique to kings and not the common man, he also qualified. He controlled provinces and exacted tribute from them; these provinces boarded or neighbored his own country of Palestine and were in addition to the districts of his own country. There were twelve districts in Israel and each district provided Solomon's needs for one month of the year (1 Kings 4:7). Solomon reigned over all the tribes and nations between the Mediterranean and the Euphrates. The promise God gave in Genesis 15:18 was thus fulfilled. Solomon was a dictator. Everything depended upon his will. Although he was not a man of war as his father David had been known, he still subjected the people of his land to his every desire. In addition to Israel, he ruled the Philistines, the Moabites, the Edomites, the Amonites, the Canaanites, the Hittites and the Syrians. So vast was his wealth that he was greater than all other kings of earth. It was estimated that he provided for 10,000 people in his service.

(e) Male and female singers. From the reference out of David's life (2 Samuel 19:35), singers were employed to entertain and lighten the spirit. These singers were for Solomon's personal enjoyment and should not be confused with the male singers of the choir within the Temple. They were chosen solely because of the satisfaction they brought to the king.

(f) The pleasures of men. This euphemistic phrase suggests the sexual enjoyment of men. The translators of the New American Standard Version suggest that concubines represent what is meant by the pleasures of men. This is in harmony with Solomon's experience as he had 700 wives and 300 concubines (1 Kings 11:3).

This text, however, has been widely disputed. The Septuagint translates it a male cupbearer and a female cupbearer. Both the Syriac and Vulgate agree with this. The King James Translation renders it Musical instruments, and that of all sorts. Other translations supply a variation of ideas. Some of these are: plenty of all sorts, combination of tones, captives, litters, coaches, baths, treasures, chests, and even demons. The original Hebrew expression appears but this one time in the whole of the Bible, and thus the difficulty of determining the proper translation.

Ecclesiastes 2:9 In this verse he sets forth two ideas which qualify his experiment. The first suggests the extensive nature of his experience. He said that he excelled all who preceded him in Jerusalem. This would include David and Saul and very likely implies any of the Jebusite kings of various chieftains who ruled prior to that time. The second suggests that he was always mentally in control of his activities as elaborate as they may have been. He states, My wisdom also stood by me. He never lost sight of his objective that he stated in verse three. The type of wisdom that remained with him is not to be confused with the heavenly wisdom from above. It is the exercising of common sense and earthly propriety. it is the wisdom known to those who live under the sun. The words stood by me carry the idea of served me and bring into sharper focus the purpose and value of this kind of wisdom. Solomon was committed to every pleasure conceivable to the mind of man. The only criterion was that his pleasurable experience would not violate his under the sun wisdom. As we have noted, this opened the door to endless opportunities for one who had at his command the wealth and resources as the world's richest king.

Ecclesiastes 2:10 In this verse he speaks of his reward. One would expect glowing and colorful descriptions of an exuberant heart declaring, I have found it! A lifetime of searching and millions of dollars expended would surely bring one to the end of the rainbow where the treasure would be discovered and the fortunate man who pursued it could, with the deepest satisfaction, share such fulfillment with his friends. However, no such manifestation of joy is forthcoming. There is a deficiency that manifests itself in his answer. There is a positive note, but it is the rather subdued admission that his reward was simply the fact that he did everything his heart desired. This, however, isn-'t what he was searching to discover. He wanted to do everything in order to find out what profit there is for the sons of men in all the activities of their days upon the earth. His heart was pleased. In other words, the earthly desires were fulfilled and thus the earthly needs were met. He had at least accomplished this.

Ecclesiastes 2:11 Solomon is after a profit. He intends to review all his labors, satisfied that he had exhausted every opportunity for some new thrill of experience. One panoramic flashback over his life brought into focus all the fruit of all his labors. He searches in his mind's eye to discover something of lasting value, something that abides. He isn-'t interested in speaking to the empty feeling within the one who has so indulged himself, but rather to the profit that comes to one who has thus so lavishly lived. He doesn-'t deny the emptiness, such grief, he admits, is very much the fiber of one who lives under the sun. His conclusion is pointedly harsh: there was no profit under the sun. Men today should learn this lesson from Solomon. Who can find the time or the resources to run the course as skillfully as Solomon? Even if he does, the signpost at the end of the road points to no profit. How unlike the Christian who discovers that in Christ are hidden all the treasures of wisdom and knowledge (Colossians 3:2).

FACT QUESTIONS 2:1-11

53.

What is the question Solomon now seeks to answer?

54.

Explain why Solomon's first experiment (Ecclesiastes 1:13-18) did not bring satisfaction.

55.

What general area now intrigues him in this second experiment?

56.

What motivation is behind his activity?

57.

How often does he refer to himself in these eleven verses?

58.

What is the kind of pleasure that he seeks?

59.

How common were silver and gold in Jerusalem?

60.

Solomon asks, What is good for man? Find the verse in chapter two where he states this question.

61.

What two verses in chapter one alluded to this same question?

62.

From your study of the list of answers to this question, give five things Solomon indicates as good for man to do.

63.

Name the three categories of pleasure to be pursued by Solomon.

64.

Explain how they correspond to a degree with the teaching in 1 John 2:15-16.

65.

In what two ways could the term wine be understood?

66.

Why isn-'t the Temple mentioned in Solomon's list of great works?

67.

How many years did it take for Solomon to build his own house?

68.

The term garden corresponds with what other English term that comes to us from the Greek?

69.

What two purposes did the ponds serve?

70.

What is the difference between slaves and home-born slaves?

71.

What was the total number of oxen and sheep sacrificed at the dedication of the Temple?

72.

Why is Solomon's statement that he collected silver and gold for himself more flagrant than it appears?

73.

From the description found in 2 Chronicles 9:13-21, list the various items which were covered with gold.

74.

What is the distinction between districts and provinces?

75.

How were Solomon's needs met each month?

76.

Solomon fed from his table approximately how many people?

77.

What purpose did the male and female singers serve?

78.

What is meant by the term euphemistic?

79.

Why is there such difficulty in translating the latter part of verse eight?

80.

What translation seems the most appropriate from the context?

81.

In what ways does he qualify his experiment? (Cf. Ecclesiastes 2:9)

82.

Define the kind of wisdom Solomon used.

83.

What satisfaction came from his experiment? (Cf. Ecclesiastes 2:10)

84.

What profit did he discover?

85.

What was his final conclusion? (Cf. Ecclesiastes 2:11)