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Ecclesiastes

About this book
Chapter 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. 2 I said of partying, “It is folly,” and of self-indulgent pleasure, “It accomplishes nothing!”⁠ 3 I thought deeply about the effects of indulging myself with wine(all the while my mind was guiding me with wisdom) and the effects of behaving foolishly, so that I might discover what is profitable for people to do on earth during the few days of their lives. 4 I increased my possessions: I built houses for myself; I planted vineyards for myself. 5 I designed royal gardens and parks for myself, and I planted all kinds of fruit trees in them.⁠ 6 I constructed pools of water for myself, to irrigate my grove of flourishing trees. 7 I purchased male and female slaves, and I owned slaves who were born in my house; I also possessed more livestock—both herds and flocks—than any of my predecessors in Jerusalem. 8 I also amassed silver and gold for myself, as well as valuable treasures taken from kingdoms and provinces. I acquired male singers and female singers for myself, and what gives a man sensual delight—a harem of beautiful concubines. 9 So I was far wealthier than all my predecessors in Jerusalem, yet I maintained my objectivity. 10 I did not restrain myself from getting whatever I wanted; I did not deny myself anything that would bring me pleasure. So all my accomplishments gave me joy; this was my reward for all my effort. 11 Yet when I reflected on everything I had accomplished and on all the effort that I had expended to accomplish it, I concluded: “All these achievements and possessions are ultimately profitless—like chasing the wind! There is nothing gained from them on earth.” 12 Next, I decided to consider wisdom, as well as foolish behavior and ideas. For what more can the king’s successor do than what the king has already done? 13 I realized that wisdom is preferable to folly, just as light is preferable to darkness: 14 The wise man can see where he is going, but the fool walks in darkness. Yet I also realized that the same fate happens to them both. 15 So I thought to myself, “The fate of the fool will happen even to me! Then what did I gain by becoming so excessively wise?” So I lamented to myself, “The benefits of wisdom are ultimately meaningless!” 16 For the wise man, like the fool, will not be remembered for very long, because in the days to come, both will already have been forgotten. Alas, the wise man dies—just like the fool! 17 So I loathed life because what happens on earth seems awful to me; for all the benefits of wisdom are futile—like chasing the wind. 18 So I loathed all the fruit of my effort, for which I worked so hard on earth, because I must leave it behind in the hands of my successor. 19 Who knows if he will be a wise man or a fool? Yet he will be master over all the fruit of my labor for which I worked so wisely on earth. This also is futile! 20 So I began to despair about all the fruit of my labor for which I worked so hard on earth. 21 For a man may do his work with wisdom, knowledge, and skill; however, he must hand over the fruit of his labor as an inheritance to someone else who did not work for it. This also is futile, and an awful injustice! 22 What does a man acquire from all his labor and from the anxiety that accompanies his toil on earth? 23 For all day long his work produces pain and frustration, and even at night his mind cannot relax. This also is futile! 24 There is nothing better for people than to eat and drink, and to find enjoyment in their work. I also perceived that this ability to find enjoyment comes from God.⁠ 25 For no one can eat and drink or experience joy apart from him. 26 For to the one who pleases him, God gives wisdom, knowledge, and joy, but to the sinner, he gives the task of amassing wealth—only to give it to the one who pleases God. This task of the wicked is futile—like chasing the wind!

Texts in conversation

Compare Ecclesiastes 2:2 and Ecclesiastes 8:15 and Shabbat 30b

Hebrew Bible · Rabbinic

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Summary

Ecclesiastes presents distinct perspectives on pleasure and meaning, where enjoyment is both futile and worthwhile. Many readers saw this tension as problematic, with Rabbinic tradition in tractate Shabbat discussing how to resolve the contradictions.

Passages

Ecclesiastes 2:2

Hebrew Bible
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. 2 I said of partying, “It is folly,” and of self-indulgent pleasure, “It accomplishes nothing!” 3 I thought deeply about the effects of indulging myself with wine(all the while my mind was guiding me with wisdom) and the effects of behaving foolishly, so that I might discover what is profitable for people to do on earth during the few days of their lives.
300–201 BCE (scholarly estimate) Read in Ecclesiastes

Ecclesiastes 8:15

Hebrew Bible
14 Here is another enigma that occurs on earth: Sometimes there are righteous people who get what the wicked deserve, and sometimes there are wicked people who get what the righteous deserve. I said, “This also is an enigma.” 15 So I recommend the enjoyment of life, for there is nothing better on earth for a person to do except to eat, drink, and enjoy life. So joy will accompany him in his toil during the days of his life that God gives him on earth. 16 When I tried to gain wisdom and to observe the activity on earth—even though it prevents anyone from sleeping day or night—
300–201 BCE (scholarly estimate) Read in Ecclesiastes

Shabbat 30b

Rabbinic · Babylonian Talmud
Since contradictions in Ecclesiastes were mentioned, the Gemara cites additional relevant sources. Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: The Sages sought to suppress the book of Ecclesiastes and declare it apocryphal because its statements contradict each other and it is liable to confuse its readers. And why did they not suppress it? Because its beginning consists of matters of Torah and its end consists of matters of Torah. The ostensibly contradictory details are secondary to the essence of the book, which is Torah.
450–550 CE (scholarly estimate) Read in Shabbat

References

"... The Book of Ecclesiastes abounds in inconsistency. Commentators count between twenty and thirty contradictions. The problem of internal contradictions in Qohelet has been addressed in a famous pericope in the Babylonian Talmud (b. Shabbat 30b) ... A book of philosophy that contradicts itself did not make sense to the classical rabbis, as R. Abraham Ibn Ezra explains in his commentary on Ecclesiastes 7:3: “It is well known that even the merest of thinkers will not compose a book in which he contradicts himself.” The rabbis therefore resolved the contradictions by assigning a different context to each apparently contradictory proposition ..."
Edward L. Greenstein, “Sages with a Sense of Humor: The Babylonian Dialogue between a Master and His Servant and the Book of Qohelet,” in Wisdom Literature in Mesopotamia and Israel, ed. Richard J. Clifford, SymS 36 (Atlanta: SBL, 2007), 55–65.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Ecclesiastes 2:2 and Ecclesiastes 8:15 and Shabbat 30b

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