This chapter deals with suffering and sin.[5] The style of the first half (verses 1–14) is similar to that of the 'sentence literature' collections (such as Proverbs 10:1–22:16) and, as in such collections, the sayings are linked by catchwords and thematic ties with the previous ones,[6] with a series of "better ... than" presenting dialectic pairs of issues.[7] The second half exposes the 'crookedness of life' (verse 13) that moves to the 'crookedness of humanity' (verse 29).[5]
In the Jerusalem Bible, this chapter opens Part Two of the book, and verses 1-7 are presented as a "prologue" comparable to the opening prologue in Ecclesiastes 1:4-11.[15]E. H. Plumptre sees this chapter as an interruption to the "sequence of thought" being developed in chapter 6.[16] The New American Bible (Revised Edition) divides the chapter into three parts, with verses 1-14 providing a "critique of [the] sages on the Day of Adversity", verses 15 a "critique of [the] sages on Justice and Wickedness", and verses 26-29 a "critique of [the] advice of women".[17]
This section gives the first instruction about suffering, to be followed by the exposition about its dangers in hindering wisdom (verses 7–10).[5] As a funeral may cause one to think about life, whereas a party probably not, visits to 'house of mourning' may bring more valuable lessons for inner character, enabling true resolutions in one's life.[5]
And the day of death than the day of one’s birth.[18]
This verse opens a series of maxims continuing to verse 5.[16] There is an alliteration in the Hebrew is hidden in English translation: A good name (shem) is better than good ointment (shemen).[16]
The four dangers to hinder wisdom are: corruption (verse 7), impatience (verse 8), bitterness (verse 9) and nostalgia (verse 10).[5] To deal with these one needs to take 'a long-term view of life when reacting to adversity'.[6]
Wisdom, like a land which could be given as an inheritance, belongs to God but is granted to his people, and it has a deeper level of protective power than wealth.[5]
Both good times and bad times are God-ordained and purposeful,[5] so people should accept good when accessible and face adversity when it becomes reality.[7]
This part states the 'inadvisability of extreme righteousness and wisdom',[7] with the advice to adopt only some parts of wisdom, 'neither to be too wise and righteous, nor too foolish and wicked', but 'a bit of both', as those who fear God will succeed in both or 'escape the consequences of doing neither'.[6]
The section suggests that it is not so easy to find wisdom nor any 'definitive explanation of the world'.[6] It closes with Qoheleth's ironic commentary in Ecclesiastes 8:1.[6]
And I find something more bitter than death: the woman whose heart is snares and nets, and whose hands are fetters. He who pleases God escapes her, but the sinner is taken by her.[19]
The statements in this verse are not a polemic against women, but an allegorical warning against "Folly", described as an evilly seductive woman (cf. Proverbs 2:16-19; 5:20; 6:24-35; 7:5-27; 23:27-28), who is on a hunt to catch sinful people.[20]
"He who pleases God": Literally, "He who is good before God"[21]
Weeks, Stuart (2007). "20. Ecclesiastes". In Barton, John; Muddiman, John (eds.). The Oxford Bible Commentary (first (paperback) ed.). Oxford University Press. pp. 423–429. ISBN978-0199277186. Retrieved February 6, 2019.
Jastrow, Morris; Margoliouth, David Samuel (1901–1906). "Ecclesiastes, Book of". In Singer, Isidore; et al. (eds.). The Jewish Encyclopedia. New York: Funk & Wagnalls.
Ecclesiastes public domain audiobook at LibriVox Various versions
