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used for disaster or misfortune. Solomon Emphasized this by referring to a person who had carefully treasured up or hoarded his wealth and then lost it all through some misfortune (not "bad investment" as in the NASB; this same expression, 'inyan ra', refers in 1:13 to "a heavy burden" and in 4:8 to "a miserable business"). Such misfortunes would include the examples in 5:1-7,8-9, experiences such as those of Job (Job 1:13-19), and bad investments. As a result of such loss a man would have nothing to leave his son (Ecclesiastes 5:14). Hoarding wealth may thus even bring harm (i.e., "misery") to its owner (v. 13). This is worse than accumulating wealth without knowing who will control it later (2:17-23).

5:15-17. Moreover, Solomon argued that even if wealth were not lost but kept throughout life, one could not "take it with him." Everyone enters the world with nothing, and leaves it with nothing (cf. Psalms 49:17). Since a person cannot take any fruits of his labor with him when he dies, he really gains nothing from his labor (Ecclesiastes 5:16, what does he gain? [yitron; cf. 1:3] is again rhetorical; cf. 3:9). All his effort is as wasted as if he had toiled for the wind. Solomon called this too... a grievous evil ("a depressing misfortune"; cf. 5:13). He added that the misery that accompanies the windy or empty effort of toiling to accumulate wealth is like gloom (he eats in darkness; cf. frustration, affliction, and anger). The word "affliction" (holi, related to the word trans. "grievous" in vv. 13, 16) means literally, "sickness." Here as in verses 13, 16 it refers to psychological illness (cf. comments on v. 13).

(1) Recommendation: Enjoy labor's fruits as God enables (5:18-20).

5:18. In contrast with the misery (ra'ah, "evil, disaster, misfortune") that accompanies toiling to accumulate wealth, Solomon declared that the only good (tob, the antonym of ra'ah and what motivated Solomon's experiment in 2:1,3) and proper (or "fitting" [NASB]; trans. "beautiful" in 3:11) thing is for a man to enjoy the fruits of and to find satisfaction in his hard labor. This is man's lot ("portion, share, allotment"; cf. 3:22; 5:19; 9:9).

5:19-20. The results of a man's labor (i.e., his wealth and possessions; cf. 6:2) and the ability to enjoy them and to be happy (cf. 8:15) in his work are gifts of God (cf. 2:24; 3:13). (The NIV trans., "when God gives any man wealth and possessions and enables him to enjoy them," is preferable to the NASB which implies that everyone who is given wealth and possessions is also "empowered" to enjoy them, which is contradicted in 6:2.) However, the NIV phrase to accept his lot should be translated "to receive his lot"; it emphasizes enjoyment as a gift. This ability to enjoy life, this gladness of heart with which God occupies those thus gifted, keeps a person from brooding over life's brevity (days of his life in 5:20 refers back to "few days" in v. 18).

e. Labor's fruits are to be enjoyed as God enables (5:18-6:9)

Having shown in some detail the futility of labor, climaxed graphically by setting forth the misery that often accompanies toiling to accumulate wealth, Solomon again recommended the enjoyment of life (cf. 2:24-26; 3:12-13,22). But he warned that there are serious obstacles to such enjoyment.

(2) Warning: Some people are not able to enjoy the fruits of their labor (6:1-9).

6:1-2. However, Solomon warned that some men are given great wealth - so great that they lack nothing they desire - but they are not enabled by God to enjoy it. Someone else enjoys it instead. This problem weighs heavily on men (cf. 8:6; not "is prevalent among men," NASB). The fact that Solomon failed to specify the nature of this inability has led to a diversity of interpretations of 6:2 and its relationship to verses 3-6. It is difficult to decide whether verses 3-6 constitute a continuation of verses 1-2 or, as many interpreters suggest, a separate and contrasting case. Two factors speak in favor of seeing no break between verses 2 and 3: (1) No formal indicators of a break are given. (2) The interpretation that there is a break rests too heavily on the inappropriateness of the term stranger applying to an heir. (The Heb. word "stranger," which appears only here in Ecc., sometimes indicates only someone other than oneself, as in Proverbs 27:2.) It is preferable to interpret the inability to enjoy one's possessions (Ecclesiastes 6:2) as caused either by misfortune robbing a man of the fruits of his labor (5:13-14) or a miserly, lifelong hoarding of its fruits that rob him of the experience of enjoyment (5:15-17). Solomon called both of these a grievous evil (5:13,16), a term similar to that applied in 6:2 to God's not enabling a man to enjoy his wealth. The terms, though translated the same, are similar but not identical. In 5:13, 16 ra'ah holah is lit., "sick evil" or "depressing misfortune"; the term in 6:2 is holi ra' "evil sickness" or "a malignant disease."

6:3-6. The futility and grievousness of unenjoyed wealth is worse than the tragedy of being stillborn. A rich man is described in hyperbolic terms of extreme blessing: (a) great wealth ("he lacks nothing his heart desires," v. 2), (b) great progeny (a hundred children), and (c) a long life (he lives many years, does not receive proper burial ]lit., "has no burial," i.e., even if he were to live forever; cf. Psalms 49:9; 89:48 for a similar concept], and lives a thousand years twice over). The stillborn is described in terms of ultimate futility: (a) It has no meaning (i.e., it does it no good to be born), (b) it disappears into darkness, (c) it is forgotten (its name is shrouded in darkness), (d) it never saw the sun ("the light of day"), and (e) it never knew what life is like. A wealthy person and a stillborn share the same fate; they all (kol should be trans. "both"; cf. 2:14; 3:19; and comments on 7:18) go to the same place (i.e., the grave; cf. 3:20). And yet the lot of a stillborn is, better because it has more rest (i.e., freedom from toil, anxiety, and misery; 6:5) than a richly blessed person whose soul is never satisfied.

6:7. Solomon concluded his description of the tragedy of unenjoyed wealth with a recommendation that one be content with what he has. With a word play on his earlier use of the word "heart" (lit., "soul") in verse 2, Solomon warned that there is always a danger of a man's desire (lit., "soul") outstripping his acquisitions. The soul of a man who "lacks nothing his heart [lit., 'soul'] desires" (v. 2) is not satisfied (cf. v. 3). Similarly though a man must indeed work to meet his basic needs, to fill his stomach (all man's efforts are [lit., "work is"] for his mouth), his desires (appetite, lit., "soul") may never be satisfied.

6:8-9. The wise and even the poor have no advantage over the fool. Though a poor person might know how to get along in the world (lit., "know how to walk before the living"), he is susceptible to desires that outstrip his acquisitions. So Solomon concluded his lengthy treatment of the futility of toil (2:18-6:9) by recommending that one be content with what he has rather than constantly longing for more. Better what the eye sees than the roving of the appetite (lit., "soul"; "heart" in v. 2 and "appetite" in v. 7 are also lit., "soul"). This clause is rendered in the NASB, "What the eyes see is better than what the soul desires." The reason for this wise advice is that constantly longing for more is futile or meaningless, a chasing after the wind. This is the last of nine occurrences in Ecclesiastes of the phrase "chasing after the wind" (cf. 1:14,17; 2:11,17,26; 4:4,6,16). This phrase fittingly opens and concludes the first half of the book on the futility of human achievement.

As indicated under "Unity and Structure" in the Introduction, this section is characterized by the repetition of the phrases "do(es) not/cannot know" (6:12; 9:1,12; 10:14; 11:2,6) and "do(es) not/ cannot discover" (7:14,24,28; 8:17). As many commentators note, this section is characterized by many imperatives, recommendations, and commendations (e.g., "it is good," 7:18; or "X is better than Y"; 7:2,5; 9:16,18). This second half of the book thus contains much practical advice on how to live. However, this advice is given in the light of constant reminders of man's ignorance of the providence of God (i.e., "What God has done," 7:13; cf. 8:17) and what the future holds (e.g., 9:1; 10:14; 11:2). This advice is intended to encourage people to fear God (7:18; 8:12; 12:13) and lead lives that please Him (7:26; cf. 2:26).

6:10-12. Solomon introduced his discussion on the limitations of human wisdom by reverting to two themes he had used earlier to demonstrate the futility of human toil, namely, the immutability (1:15; 3:14; cf. 1:9) and inscrutability (3:11,22) of divine providence. Solomon said that the nature and essence of everything that exists, including people, was foreordained long ago: whatever exists has already been named ("calling by name" parallels "creating," Isaiah 40:26) and what man is has been known ("knowing" parallels "setting apart" and "appointing," Jeremiah 1:5). Furthermore Solomon said it was useless for a person to argue (no man can contend) about what is foreordained because God who had done it is too powerful for man. The more man argues with words against God, the less he accomplishes (cf. Ecclesiastes 10:12-15). Moreover, man is ignorant of what is best for him to do and of what the future holds (6:12). The questions are again rhetorical and call for negative answers.

Man is transitory in nature. His days are few, transitory (rather than meaningless; cf. comments on 3:19), and pass like a shadow (cf. comments on Job 14:2 for the meaning of this simile). As for man's future, he does not know what will happen (lit., "what will be after him") either before (Ecclesiastes 7:14) or after death (3:22). Solomon thus stressed that man is ignorant of his place in God's foreordained plan of all things.

These chapters are characterized by the repetition of the phrase "cannot discover" (7:14; 8:17; in 7:28 the NIV translates the same Heb. verb "finding" and "found"), and "who can discover" (7:24), another rhetorical question. This section deals with human inability to discover or fathom the plan of God, called "what God has done" (7:13), "the scheme of things" (7:25), "all that God has done" (8:17), "what goes on under the sun" (8:17).

The key to this section is found in verse 14 a where Solomon declared that God is the author of both adversity and prosperity and that He so mingles them together that man in his finite understanding cannot discover anything about his future. The ramifications of this for Solomon were that adversity might have positive benefits and prosperity might have ill effects. But the effects of either depend on how one responds to them, whether wisely or foolishly. Thus in verses 2-4 Solomon portrayed the positive benefits of the greatest adversity, death, if wisely considered, and in verses 11-12 he portrayed the benefits of prosperity if wisely used. In the verses between (vv. 5-10) he warned that both adversity and prosperity offer many temptations to abandon a wise lifestyle and live like a fool. Interestingly in pointing up preferences, he used the word "better" eight times (vv. 1 [twice], 2-3, 5, 8 [twice], 10).

a. How one lives matters (7:1)

7:1. The connection between the two halves of this verse are not as incidental or insignificant as some commentators claim. By using the Hebrew word for "oil" (perfume), which was both a symbol of joy (cf. 9:8) and prosperity (cf. Job 29:6) and a metaphor for reputation (cf. Song of Solomon 1:3), Solomon combined the ideas of joy, prosperity, and reputation with the ideas of birth and death. So he suggested that it is better to come to the end of life with a good reputation (good name) than to have a joyful and auspicious beginning which, because of folly, might result in nothing.

This set the tone for the sayings which followed in which Solomon recommended how people should respond wisely to adversity and prosperity (cf. Ecclesiastes 7:14) and warned them not to respond foolishly. Though Solomon had already demonstrated the limitations that death made on one's reputation (2:16; cf. 9:5) and though he would shortly demonstrate the limitations of wisdom (cf. 7:23-24; 9:11), he certainly did not advocate living foolishly (cf. his own example in 2:3,9-11). After all, he did say that enjoyment of life was something God gave only to those who please Him (2:26), and he did warn that such enjoyment should be tempered by an awareness that God will judge everyone's deeds (11:9; 12:14).

b. It is wise to reflect on the brevity of life (7:2-4)

7:2-4. Solomon followed his comment about the value of maintaining a good reputation till death with a series of sayings about the wisdom of reflecting on the brevity of life. Reminding his readers that death is the destiny of every man, Solomon said that the living should take this to heart, or reflect on it. Continuing to comment on the "heart" (the seat of reflection and of moral decision and action; cf. Proverbs 4:23), a word that occurs in each of these three verses, Solomon recommended (Ecclesiastes 7:4) that people reflect soberly on the brevity of life (the heart of the wise is in the house of mourning) rather than be involved in foolish pleasure (the heart of fools is in the house of pleasure). It is in this sense that Solomon said a house of mourning should be preferred to a house of feasting, that is, sober reflection should be preferred to levity. In the same vein he added that sorrow is better than laughter.

Such sober reflection can lead to moral improvement (a sad face [reflective of a serious mood; cf. Genesis 40:7] is good for the heart). Solomon's advice thus had in view wise moral behavior. This is similar to Psalms 90:12, where Moses, after lamenting the brevity of human life, said, "Teach us to number our days aright, that we may gain a heart of wisdom." Present-day society, which emphasizes self-centered hedonism, desperately needs to heed this reminder.

c. Foolish pleasure is vain and frivolous (7:5-6)

7:5-6. Comparing the frivolous pleasure of fools - their songs and their. laughter - to the crackling of quick-burning thorns under a pot (cf. Psalms 118:12), Solomon said it was meaningless, vain, or useless. Thus it is more beneficial to live life wisely in light of the sober warning of life's brevity than to live as if life were one continual banquet (Ecclesiastes 7:2-4). Also it is better to give heed to the warnings, corrections, and rebukes of the wise than to engage in foolish pleasure.

d. Adversity and prosperity bring temptations (7:7-10)

7:7. Having recommended that it was wise to live life in light of its brevity and to heed the warnings of the wise, Solomon then warned his readers that adversity and prosperity offer many temptations to abandon a wise lifestyle and to live like a fool. With a further wordplay on the word "heart" (cf. comments on vv. 3-4), Solomon said that the temptation to prosperity could even corrupt the heart of a wise man; he might give in to bribery. Moreover, he could succumb to the pressures of adversity. Oppression (the normal meaning of this word rather than extortion; cf. 4:1; 5:8) might turn him into a fool.

7:8-10. While suffering adversity a person might also be tempted in other ways to live like a fool. He might become impatient (v. 8) or be provoked to anger (v. 9), or complain about his lot, longing for the good old days (v. 10). Also in the light of an auspicious beginning he might become proud or haughty (v. 8). All these actions and attitudes are essentially contrary to the submissive attitude Solomon later implied in view of God's sovereignty (v. 13). Therefore they are foolish (v. 9 b) and unwise (v. 10 b).

e. Prosperity is beneficial if used wisely (7:11-12)

7:11-12. When accompanied by wisdom, prosperity can be beneficial. Solomon stated that wisdom is an added boon to prosperity. The translation, "Wisdom along with an inheritance is good" (NASB), is preferable to Wisdom, like an inheritance, is a good thing (NIV). The Hebrew preposition 'im regularly means "with," and Solomon's purpose here was not to compare wisdom to prosperity but to show the value of prosperity accompanied by wisdom. Wisdom, in addition to providing shelter (lit., "shade") or protection (cf. Numbers 14:9 for the metaphorical use of this word), preserves the life of its possessor. Other things being equal, a person who avoids a foolish lifestyle will live longer (cf. Ecclesiastes 7:17; Proverbs 13:14).