Eclesiastes 2

Eclesiastes 2

THE BOOK OF ECCLESIASTES The Search for Significance The Quest for Contentment The Pursuit of Purpose Exploration Exhortation All is Vanity Vanity of Doing Vanity of Having Vanity of Being Using Life Well Source of True Living Eccl 1:1-18 Eccl 2:1-26 Eccl 3:1-6:12 Eccl 7:1-9:18 Eccl 10:1-11:10 Eccl 12:1-14 Declaration of Vanity Demonstration of Vanity Deliverance from Vanity Subject Sermons Summary Fickleness of Life Versus Fear of the Lord Place: "Under the Sun" Decades of Searching (in the days of King Solomon) circa 936BC King Solomon Author Ecclesiastes 2:1 I said to myself, “Come now, I will test you with pleasure. So enjoy yourself.” And behold, it too was futility. KJV Ecclesiastes 2:1 I said in mine heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and, behold, this also is vanity. BGT Ecclesiastes 2:1 εἶπον ἐγὼ ἐν καρδίᾳ μου δεῦρο δὴ πειράσω σε ἐν εὐφροσύνῃ καὶ ἰδὲ ἐν ἀγαθῷ καὶ ἰδοὺ καί γε τοῦτο ματαιότης LXE Ecclesiastes 2:1 I said in my heart, Come now, I will prove thee with mirth, and behold thou good: and, behold, this is also vanity. NET Ecclesiastes 2:1 I thought to myself, "Come now, I will try self-indulgent pleasure to see if it is worthwhile." But I found that it also is futile. CSB Ecclesiastes 2:1 I said to myself, "Go ahead, I will test you with pleasure; enjoy what is good." But it turned out to be futile. ESV Ecclesiastes 2:1 I said in my heart, "Come now, I will test you with pleasure; enjoy yourself." But behold, this also was vanity. NIV Ecclesiastes 2:1 I thought in my heart, "Come now, I will test you with pleasure to find out what is good." But that also proved to be meaningless. NLT Ecclesiastes 2:1 I said to myself, "Come on, let's try pleasure. Let's look for the 'good things' in life." But I found that this, too, was meaningless. YLT Ecclesiastes 2:1 I said in my heart, 'Pray, come, I try thee with mirth, and look thou on gladness;' and lo, even it is vanity. NJB Ecclesiastes 2:1 I thought to myself, 'Very well, I will try pleasure and see what enjoyment has to offer.' And this was futile too. NRS Ecclesiastes 2:1 I said to myself, "Come now, I will make a test of pleasure; enjoy yourself." But again, this also was vanity. NAB Ecclesiastes 2:1 I said to myself, "Come, now, let me try you with pleasure and the enjoyment of good things." But behold, this too was vanity. GWN Ecclesiastes 2:1 I thought to myself, "Now I want to experiment with pleasure and enjoy myself." But even this was pointless. BBE Ecclesiastes 2:1 I said in my heart, I will give you joy for a test; so take your pleasure -- but it was to no purpose. RSV Ecclesiastes 2:1 I said to myself, "Come now, I will make a test of pleasure; enjoy yourself." But behold, this also was vanity. said: Ec 2:15 1:16,17 3:17,18 Ps 10:6 14:1 27:8 30:6,7 Lu 12:19 Come now: Ge 11:3,4,7 2Ki 5:5 Isa 5:5 Jas 4:13 5:1 I will test you : Ec 8:15 11:9 Isa 50:5,11 Lu 16:19,23 Jas 5:5 Tit 3:3 Rev 18:7,8 Carpe Diem! Tempus Fugit! Redeem the Time! SOLOMON SELF-REFLECTS ON VALUE OF PLEASURE TO SATISFY THE SOUL I said to myself is literally to my heart = leb, his "control center" so to speak. He is inviting his "heart" to try self-indulgent pleasure! NET NOTE - Heb “I said, I, in my heart” (אָמַרְתִּי אֲנִי בְּלִבִּי, ’amarti ’ani bélibbi). The term “heart” (לֵב, lev) is a synecdoche of part (“heart”) for the whole (the whole person), and thus means “I said to myself” (see E. W. Bullinger, Figures of Speech, 648 - SYNECDOCHE OF THE WHOLE). “Come now, I will test you with pleasure (simchah; Lxx - euphrosune - gladness). So enjoy yourself.” - Red = commands. NET = "Come now, I will try self-indulgent pleasure to see if it is worthwhile." This experiment with hedonism is to determine is pleasures give significance to life under the sun. 🙏 THOUGHT - Solomon's approach reminds me of an old beer commercial which said "You only go around once in life, so grab for all the gusto you can get." Notice how the first phase is in fact "Biblical," so to speak! One chance at temporal life is all we get! The slogan connected with the post-World War II Baby Boomer generation, who were now adults — eager for freedom, adventure, and self-indulgence. The company ran TV commercials showing people doing things with gusto. This "live life fully" idea struck a nerve — it became bigger than the brand. The commercials had an energetic, adventurous, and aspirational tone that captured the spirit of the era, emphasizing living life to the fullest and seizing every opportunity. Ordinary people started quoting it — it became part of everyday conversation about making the most of life. It helped popularize phrases like: "Live life to the fullest!" "No regrets!" Even today, many people still reference the "you only go around once" idea — often without knowing it originated in a beer commercial! It sounds good on the surface, but Ecclesiastes is Solomon's simple response to that mantra - "Been there! Done that! Doesn't work!" Let me suggest an alternative slogan - Carpe Diem! Tempus Fugit! Redeem the Time, the time of your life! NET NOTE - The Hebrew verb לְכָה (lékhah, “Come!”) is a weakened imperative, used merely as an introductory word, e.g., Gen 19:32; 31:44; Judg 19:11; 1 Sam 9:9–10; 11:14; 2 Kgs 3:7; Ps 66:5; Song 7:12; Isa 1:18; 2:3; Mic 4:2 (HALOT 246 s.v. הָלַךְ 2; BDB 234 s.v. הָלַךְ I.5.f.2). Whenever לְכָה introduces an exhortation, it functions as an invitation to the audience to adopt a course of action that will be beneficial to the addressee or mutually beneficial to both the speaker and the addressee. Here, Qoheleth personifies his “heart” (לִבִּי, libbi) and addresses himself. The examination of self-indulgent pleasure is designed to be beneficial to Qoheleth. it is not so much Qoheleth who is put to the test with pleasure, but rather that pleasure is put to the test by Qoheleth NET NOTE - Or “test.” The cohortative אֲנַסְּכָה (’anassékhah) emphasizes the resolve of the speaker. The term נָסַה (nasah, “to test”) means “to conduct a test,” that is, to conduct an experiment (Judg 6:39; Eccl 2:1; 7:23; Dan 1:12, 14; see HALOT 702 s.v. נסה 3; BDB 650 s.v. נָסָה 1). The verb נָסַה is often used as a synonym with בָּחַן (bakhan, “to examine”; BDB 103 s.v. בָּחַן and 650 s.v. נָסָה 1) and לָדַעַת (lada’at, “to ascertain”; Deut 8:2). Heb “I will test you with pleasure.” The term שִׂמְחַה (simchah, “pleasure”) has a two-fold range of meanings: (1) it can refer to the legitimate enjoyment of life that Qoheleth affirms is good (Eccl 5:17; 8:15; 9:7; 11:8, 9) and that God gives to those who please him (Eccl 2:26; 5:19); or (2) it can refer to foolish pleasure, self-indulgent, frivolous merrymaking (Eccl 2:1, 2; 7:4). The parallelism in Eccl 2:2 between שִׂמְחַה and שְׂחוֹק (sékhoq, “laughter, frivolous merrymaking”), which always appears in the context of banqueting, drinking, and merrymaking, suggests that the pejorative sense is in view in this context. The statement I will try self-indulgent pleasure is a figurative expression known as metonymy of association. As Ec 2:1–3 makes clear, it is not so much Qoheleth who is put to the test with pleasure, but rather that pleasure is put to the test by Qoheleth. This is the key phrase in this section of Ecclesiastes. Qoheleth sought to discover (רָאָה) whether merry-making offered any value (טוֹב) to mankind. NET NOTE - Heb “See what is good!” The volitive sequence of the cohortative (אֲנַסְּכָה, ’anassékhah, “I will test you”) followed by vav + imperative (וּרְאֵה, uré’eh, “and see!”) denotes purpose/result: “I will test you … in order to see.…” The verb רָאָה (ra’ah, “to see”) has a broad range of meanings (e.g., in the Qal stem 16 categories are listed in HALOT 1157–1160 s.v.). In this context it means “to discover; to perceive; to discern; to understand” (HALOT 1159 s.v. ראה 13; BDB 907 s.v. רָאָה 5). The phrase “to see what is good” (רָאָה, ra’ah, “to see” + טוֹב, tov, “good”) is repeated twice in Eccl 2:1–3. This is the key phrase in this section of Ecclesiastes. Qoheleth sought to discover (רָאָה) whether merry-making offered any value (טוֹב) to mankind. Temper Longman III - The relevance of the book of Ecclesiastes may be seen in that even today many people live for pleasure. The booming entertainment industry is testimony to the draw of pleasures of all types. Modern pleasure seekers need to listen closely as the Teacher announces his intention to investigate pleasure for possible meaning and then tells us his sad conclusion: the “good things” in life turned out to be meaningless. In the final analysis, they are useless. While there may be a momentary thrill in pleasure, there is no lasting significance. Therefore, pleasure is not ultimately satisfying. (See Job, Ecclesiastes, Song of Songs - Page 268) And behold (hinneh; Lxx - idou), it too was futility (hebel; Lxx - mataiotes - emptiness, nothingness, purposelessness) - First note Solomon uses behold because he wants to grab our attention so we don't miss his conclusion. His conclusion after testing pleasure is it was futile and empty. Solomon's conclusion reminds me of the wise words of the writer of Hebrews in his description of Moses in Heb 11:25+ for he choose "rather to endure ill-treatment with the people of God than to enjoy the passing pleasures of sin." Yes, sin brings "pleasures" but (1) it is passing and (2) it brings pain! You can choose your pleasure, but you cannot choose your pain (your consequences)! NET NOTE on futility - This use of הֶבֶל (hebel) denotes “futile, worthless, fruitless, pointless” (HALOT 237 s.v. I הֶבֶל 2; BDB 210–11 s.v. I הֶבֶל 2). It is a synonym to מְהוֹלָל (méholal, “folly”) in 2:2a and an antonym to טוֹב (tov, “worthwhile, beneficial”) in 2:1b and 2:3c Ryrie summarizes this first section - Solomon's pursuit of fulfillment through indulgence (Ec 2:1-3), achievements (Ec 2:4-6), possessions and wealth (Ec 2:7-8), and great fame (Ec 2:9) all failed to bring enduring satisfaction (cf. 1Ki 4:21-28; 2Chr 9:13-28). Eric Ortlund - Qohelet’s Three Searches (Ec 1:12–18; 2:1–11, 12–26) Excerpt from Themelios article Laboring in Hopeless Hope: Encouragement for Christians from Ecclesiastes In Ec 2:1–3, Qohelet makes a second, more restricted search, this time confining himself to what is good for human beings in whatever time they have (Ec 2:3). It is as if Qohelet, soured by the world and its activity as a whole, turns to the finest and most noble things in life. His list of accomplishments in Ec 2:4–9 is truly impressive, but already in Ec 2:1 Qohelet gives us advance notice that this second investigation terminates, as the first did, in vanity. We see why in Ec 2:10–11, where Qohelet reflects on his accomplishments. He begins positively by saying in Ec 2:10 that he gave himself over to enjoying his work and that his heart rejoiced in all his labor. This is his portion or inheritance (חֵלֶק) from his life’s work. In one sense, Qohelet’s second search succeeded because he was able to “look upon good” (רְאֵה בְטוֹב), or, as most translations have it, “enjoy himself.” Note that Qohelet remains within himself in Ec 2:10, speaking of his own involvement in his work. This perspective changes in Ec 2:11: Qohelet stands back and considers his accomplishments in themselves. When he does this, his joy evaporates as he relegates all his work to הֶבֶל and wind-chasing (Ec 2:11), without profit or permanent advantage (יִתְרוֹן again, strongly recalling Ec 2:1:3). There seem to be two reasons for this conclusion. First, the amount of joy Qohelet received from his work was not enough in itself to redeem the years of toil it required. By analogy, I found my doctorate a satisfying experience, but the quality of that satisfaction is in no way adequate to the years of toil and late nights that it cost to produce a manuscript now collecting dust in the basement of a university library. The disproportion between effort and satisfaction in result is vanity, according to Qohelet’s use of the word. Second, to whatever extent the mention of “profit” or “advantage” recalls ch. 1, one must ask how long the achievements of Ec 2:4–9 will last. Qohelet has enjoyed his life’s work, but nothing permanent has been gained. The Futility of Wealth and Pleasure 2:1-11 - Fulfillment doesn't come through indulgence. (Ec 2:1-3) Don Robinson a. pleasure seeking usually becomes a selfish endeavor, and selfishness destroys true joy. b. people who live for pleasure often exploit others to get what they want, and they end up with broken relationships. c. pleasure alone can never bring true satisfaction because it appeals to only to the flesh. d. living for pleasure only results in a decrease in enjoyment and necessitates an increase in intensity to bring the desired results. e. the more people drink, the more they need to drink...the more people are involved in drug use, the more often they need drugs and stronger ones in order to acheive the desired level of intoxication. f. there is nothing wrong with innocent fun, but the person who builds his or her life only on seeking pleasure is bound to be disappointed in life. Test (tempt) (05254) nacah/nasah Lxx = peirazo) in most OT uses has idea of testing or proving quality of someone or something and doing so often through adversity or hardship. As the following context makes clear (note "to see," lit., "to know," in 3:4), the purpose of this divine test was to determine if Israel was truly loyal. An examination of parallel passages shows that such divine tests were designed to reveal otherwise hidden character qualities. Testing which shows what someone is really like generally involves difficulty or hardship. Swanson sums up Nacah - 1. (piel) test, try, i.e., attempt to learn the true nature of something (1Ki 10:1); 2. (piel) attempt, try, i.e., exert oneself to do something (Dt 4:34); 3. (piel) test, try, i.e., cause or allow hardship or trouble in a circumstance, often with choices within the situation, implying a different outcome is possible (Jdg 2:22). Only used once in the book of Ecclesiastes. Pleasure (joy, gladness, pleasure, delight) (08057) simchah from samach = to rejoice, be glad) is a feminine noun which means joy, gladness (with one's entire being as indicated by its association with the heart cf. Ex 4:14; Ps 19:8; 104:15; 105:3, soul Ps 86:4, cp verb samach in Pr 15:30 = "bright eyes gladden the heart") and refers to both the emotion and the manifestation of the emotion (Ezra 3:12, 13). Simchah refers to the reality, the experience and manifestation of joy and gladness. Joy is happiness over an unanticipated or present good. Delight or gladness in our heart comes from God (Psalm 4:7, cp 2Chr 20:27, 30:21). David prays "make me know joy and gladness (simchah)." (Ps 51:8) God desires that we serve Him with joy (Dt 28:47). Jdg 16:23 describes pagan (Philistines) rejoicing upon conquering their enemy (Israel). We see joy associated with music and/or singing (1Sa 18:6, 1Ki 1:40, 1Chr 15:16, 2Chr 23:18, 29:30). We see joy associated with willing offering from a whole heart (1Chr 29:9, 17). Joy was associated with celebration of the feast (2Chr 30:21, 23, 26, Ezra 6:22) In God's "presence is fullness of joy" (Ps 16:11). God gives a person "gladness of heart" in the labor and toil of this earthly life (Eccl. 5:20). One’s wedding day is a day of rejoicing (Song 3:11). The "joy of the godless" is momentary (Job 20:5) because it depends on joy producing circumstances. Even as God can give joy, He can also take it away (Isa 16:10, Jer 7:34, Joel 1:16). Behold (02009) hinneh is an interjection meaning behold, look, now; if. "It is used often and expresses strong feelings, surprise, hope, expectation, certainty, thus giving vividness depending on its surrounding context." (Baker) Hinneh generally directs our mind to the text, imploring the reader to give it special attention. In short, the Spirit is trying to arrest our attention! And so hinneh is used as an exclamation of vivid immediacy (e.g., read Ge 6:13)! (See Theological Wordbook of the Old Testament page 220)