Text -- Ecclesiastes 3:15-22 (NET)

3:15 Whatever exists now has already been, and whatever will be has already been; for God will seek to do again what has occurred in the past.

The Problem of Injustice and Oppression

3:16 I saw something else on earth: In the place of justice, there was wickedness, and in the place of fairness, there was wickedness. 3:17 I thought to myself, “God will judge both the righteous and the wicked; for there is an appropriate time for every activity, and there is a time of judgment for every deed. 3:18 I also thought to myself, “It is for the sake of people, so God can clearly show them that they are like animals. 3:19 For the fate of humans and the fate of animals are the same: As one dies, so dies the other; both have the same breath. There is no advantage for humans over animals, for both are fleeting. 3:20 Both go to the same place, both come from the dust, and to dust both return. 3:21 Who really knows if the human spirit ascends upward, and the animal’s spirit descends into the earth? 3:22 So I perceived there is nothing better than for people to enjoy their work, because that is their reward; for who can show them what the future holds?

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Ecc 3:15

Things past, present, and to come, are all ordered by one constant counsel, in all parts and ages of the world. There is a continual return of the same motions of the heavenly bodies, of the same seasons of the year, and a constant succession of new generations of men and beasts, but all of the same quality.

Wesley: Ecc 3:16

This is another argument of the vanity of worldly things, and an hindrance of that comfort which men expect in this life, because they are oppressed by their rulers.

Wesley: Ecc 3:16

ln the thrones of princes, and tribunals of magistrates. Solomon is still shewing that every thing in this world without the fear of God is vanity. In these verses he shews, that power, of which men are so ambitious, and life itself, are worth nothing without it.

Wesley: Ecc 3:17

I was sorely grieved at this, but I quieted myself with this consideration.

Wesley: Ecc 3:17

Absolving the just, and condemning the wicked.

Wesley: Ecc 3:17

God will have his time to rectify all these disorders.

Wesley: Ecc 3:17

At the judgment - seat of God.

Wesley: Ecc 3:17

For examining not only all men's actions, but all their thoughts and purposes.

Wesley: Ecc 3:18

And further I considered concerning their condition in this present world.

Wesley: Ecc 3:18

God suffers these disorders among men, that he might discover men to themselves, and shew what strange creatures they are, and what vile hearts they have.

Wesley: Ecc 3:18

That altho' God made them men, yet they have made themselves beasts by their brutish practices, and that, considered only with respect to the present life, they are as vain and miserable creatures as the beasts themselves.

Wesley: Ecc 3:19

They are subject to the same diseases, pains, and calamities.

Wesley: Ecc 3:19

As certainly, and no less, painfully.

Wesley: Ecc 3:19

One breath of life, which is in their nostrils by which the beasts perform the same animal operations.

Wesley: Ecc 3:19

eminence - In respect of the present life.

Wesley: Ecc 3:20

To the earth, out of which they were taken.

Wesley: Ecc 3:20

All their bodies.

Wesley: Ecc 3:21

True it is, there is a difference, which is known by good men; but the generality of mankind never mind it: their hearts are wholly set on present and sensible things, and take no thought for the things of the future and invisible world.

Wesley: Ecc 3:22

For a man's present satisfaction.

Wesley: Ecc 3:22

That he comfortably enjoys what God hath given him.

Wesley: Ecc 3:22

This is the benefit of his labours.

Wesley: Ecc 3:22

When once he is dead he shall never return to see into whose hands his estate falls.

JFB: Ecc 3:15

Resumption of Ecc 1:9. Whatever changes there be, the succession of events is ordered by God's "everlasting" laws (Ecc 3:14), and returns in a fixed cycle.

JFB: Ecc 3:15

After many changes, God's law requires the return of the same cycle of events, as in the past, literally, "that which is driven on." The Septuagint and Syriac translate: "God requireth (that is, avengeth) the persecuted man"; a transition to Ecc 3:16-17. The parallel clauses of the verse support English Version.

JFB: Ecc 3:16

Here a difficulty is suggested. If God "requires" events to move in their perpetual cycle, why are the wicked allowed to deal unrighteously in the place where injustice ought least of all to be; namely, "the place of judgment" (Jer 12:1)?

JFB: Ecc 3:17

Solution of it. There is a coming judgment in which God will vindicate His righteous ways. The sinner's "time" of his unrighteous "work" is short. God also has His "time" and "work" of judgment; and, meanwhile, is overruling, for good at last, what seems now dark. Man cannot now "find out" the plan of God's ways (Ecc 3:11; Psa 97:2). If judgment instantly followed every sin, there would be no scope for free will, faith, and perseverance of saints in spite of difficulties. The previous darkness will make the light at last the more glorious.

JFB: Ecc 3:17

(Job 3:17-19) in eternity, in the presence of the Divine Judge, opposed to the "there," in the human place of judgment (Ecc 3:16): so "from thence" (Gen 49:24).

JFB: Ecc 3:18

The estate of fallen man is so ordered (these wrongs are permitted), that God might "manifest," that is, thereby prove them, and that they might themselves see their mortal frailty, like that of the beasts.

JFB: Ecc 3:18

Rather, "sons of Adam," a phrase used for "fallen men." The toleration of injustice until the judgment is designed to "manifest" men's characters in their fallen state, to see whether the oppressed will bear themselves aright amidst their wrongs, knowing that the time is short, and there is a coming judgment. The oppressed share in death, but the comparison to "beasts" applies especially to the ungodly oppressors (Psa 49:12, Psa 49:20). They too need to be "manifested" ("proved"), whether, considering that they must soon die as the "beasts," and fearing the judgment to come, they will repent (Dan 4:27).

JFB: Ecc 3:19

Literally, "For the sons of men (Adam) are a mere chance, as also the beast is a mere chance." These words can only be the sentiments of the skeptical oppressors. God's delay in judgment gives scope for the "manifestation" of their infidelity (Ecc 8:11; Psa 55:19; 2Pe 3:3,4). They are "brute beasts," morally (Ecc 3:18; Jud 1:10); and they end by maintaining that man, physically, has no pre-eminence over the beast, both alike being "fortuities." Probably this was the language of Solomon himself in his apostasy. He answers it in Ecc 3:21. If Ecc 3:19-20 be his words, they express only that as regards liability to death, excluding the future judgment, as the skeptic oppressors do, man is on a level with the beast. Life is "vanity," if regarded independently of religion. But Ecc 3:21 points out the vast difference between them in respect to the future destiny; also (Ecc 3:17) beasts have no "judgment" to come.

JFB: Ecc 3:19

Vitality.

JFB: Ecc 3:21

Not doubt of the destination of man's spirit (Ecc 12:7); but "how few, by reason of the outward mortality to which man is as liable as the beast and which is the ground of the skeptic's argument, comprehend the wide difference between man and the beast" (Isa 53:1). The Hebrew expresses the difference strongly, "The spirit of man that ascends, it belongeth to on high; but the spirit of the beast that descends, it belongeth to below, even to the earth." Their destinations and proper element differ utterly [WEISS].

JFB: Ecc 3:22

(Compare Ecc 3:12; Ecc 5:18). Inculcating a thankful enjoyment of God's gifts, and a cheerful discharge of man's duties, founded on fear of God; not as the sensualist (Ecc 11:9); not as the anxious money-seeker (Ecc 2:23; Ecc 5:10-17).

JFB: Ecc 3:22

In the present life. If it were made his main portion, it would be "vanity" (Ecc 2:1; Luk 16:25).

JFB: Ecc 3:22

Our ignorance as to the future, which is God's "time" (Ecc 3:11), should lead us to use the present time in the best sense and leave the future to His infinite wisdom (Mat 6:20, Mat 6:25, Mat 6:31-34).

Clarke: Ecc 3:15

That which hath been is now - God governs the world now, as he has governed it from the beginning; and the revolutions and operations of nature are the same now, that they have been from the beginning. What we see now, is the same as has been seen by those before us

Clarke: Ecc 3:15

And God requireth that which is past - i.e., That it may return again in its proper order. The heavens themselves, taking in their great revolutions, show the same phenomena. Even comets are supposed to have their revolutions, though some of them are hundreds of years in going round their orbits

But in the economy of grace, does not God require that which is past? Whatever blessing or influence God gives to the soul of man, he intends shall remain and increase; and it will, if man be faithful. Reader, canst thou produce all the secret inspirations of his Spirit, all the drawings of his love, his pardoning mercy, his sanctifying grace, the heavenly-mindedness produced in thee, thy holy zeal, thy spirit of prayer, thy tender conscience, the witness of the Spirit, which thou didst once receive and enjoy? Where are they? God requireth that which is past.

Clarke: Ecc 3:16

The plate of judgment, that wickedness was there - The abuse of power, and the perversion of judgment, have been justly complained of in every age of the world. The following paraphrase is good: -

"But what enjoyment can our labors yield

When e’ en the remedy prescribed by heave

To cure disorders proves our deadliest bane

When God’ s vicegerents, destined to protec

The weak from insolence of power, to guar

Their lives and fortunes, impious robbers turn

And, or by force or fraud, deprive of both? -

To what asylum shall the injured fl

From her tribunal, where perverted la

Acquits the guilty, the innocent condemns?

C.

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Clarke: Ecc 3:17

For there is a time there for every purpose - Man has his time here below, and God shall have his time above. At his throne the judged shall be rejudged, and iniquity for ever close her mouth.

Clarke: Ecc 3:18

That they might see that they themselves are beasts - The author of Choheleth has given a correct view of this difficult verse, by a proper translation: "I said in my heart, reflecting on the state of the sons of men, O that God would enlighten them, and make them see that even they themselves are like beasts."These words are to be referred to those in authority who abused their power; particularly to the corrupt magistrates mentioned above.

Clarke: Ecc 3:19

For that which befalleth the sons of men befalleth beasts - From the present comparison of great men to beasts, the author takes occasion to enforce the subject by mentioning the state of mankind in general, with respect to the mortality of their bodies; and then, by an easy transition, touches in the next verse on the point which is of such infinite consequence to religion

Clarke: Ecc 3:19

As the one dieth, so dieth the other - Animal life is the same both in the man and in the beast

Clarke: Ecc 3:19

They have all one breath - They respire in the same way; and when they cease to respire, animal life becomes extinct

Clarke: Ecc 3:19

Befalleth beasts - This is wanting in six of Kennicott’ s and De Rossi’ s MSS.

Clarke: Ecc 3:20

All go unto one place -

"Man was bor

To die, nor aught exceeds in this respec

The vilest brute. Both transient, frail, and vain

Draw the same breath; alike grow old, decay

And then expire: both to one grave descend

There blended lie, to native dust return’ d.

- C.

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Clarke: Ecc 3:21

Who knoweth the spirit of man - I think the meaning of this important verse is well taken by the above able writer: -

The nobler part of man, ‘ tis true, survive

The frail corporeal frame: but who regard

The difference? Those who live like beasts, as suc

Would die, and be no more, if their own fat

Depended on themselves. Who once reflects

Amidst his revels, that the human soul

Of origin celestial, mounts aloft

While that of brutes to earth shall downward go?

The word רוח ruach , which is used in this and the nineteenth verse, has two significations, breath and spirit. It signifies spirit, or an incorporeal substance, as distinguished from flesh, or a corporeal one, 1Ki 22:21, 1Ki 22:22, and Isa 31:3. And it signifies the spirit or soul of man, Psa 31:6; Isa 57:16, and in this book, Ecc 12:7, and in many other places. In this book it is used also to signify the breath, spirit, or soul of a beast. While it was said in verse 19, they have all one breath, i.e., the man and the beast live the same kind of animal life; in this verse, a proper distinction is made between the רוח ruach , or soul of man, and the רוח ruach , or soul of the beast: the one goeth upwards, the other goeth downwards. The literal translation of these important words is this: "Who considereth the רוח ruach ) immortal spirit of the sons of Adam, which ascendeth? it is from above; ( היא למעלה hi lemalah ); and the spirit or breath of the cattle which descendeth? it is downwards unto the earth,"i.e., it tends to the earth only. This place gives no countenance to the materiality of the soul; and yet it is the strongest hold to which the cold and fruitless materialist can resort

Solomon most evidently makes an essential difference between the human soul and that of brutes. Both have souls, but of different natures: the soul of man was made for God, and to God it shall return: God is its portion, and when a holy soul leaves the body, it goes to paradise. The soul of the beast was made to derive its happiness from this lower world. Brutes shall have a resurrection, and have an endless enjoyment in a new earth. The body of man shall arise, and join his soul that is already above; and both enjoy final blessedness in the fruition of God. That Solomon did not believe they had the same kind of spirit, and the same final lot, as some materialists and infidels say, is evident from Ecc 12:7 : "The spirit shall return unto God who gave it."

Clarke: Ecc 3:22

A man should rejoice in his own works - Do not turn God’ s blessings into sin by perverseness and complaining; make the best of life. God will sweeten its bitters to you, if you be faithful. Remember this is the state to prepare for glory; and the evils of life may be so sanctified to you as to work for your good. Though even wretched without, you may be happy within; for God can make all grace to abound towards you. You may be happy if you please; cry to God, who never rejects the prayer of the humble, and gives his Holy Spirit to all them that ask him.

Defender: Ecc 3:15

Just because a deed is past and forgotten by other men, this does not mean God has forgotten. "Every one of us shall give account of himself to God" (Rom 14:12)."

Defender: Ecc 3:20

This statement merely refers to the universal curse pronounced by God on man and all his dominion because of sin. Both men and beasts were made out of the basic elements, the "dust of the ground," (Gen 2:7) and their bodies return to dust again at death. This principle is expressed scientifically as the law of increasing entropy (see note on Gen 3:17-19)."

Defender: Ecc 3:21

"Spirit" is the same word as "breath;" in this sense, both men and beasts have "spirit," but the breathing apparatus ceases to function at death. "Spirit" may also refer to that aspect of man which communicates with God's Spirit, and which returns to God at death (Ecc 12:7). Animals do not have this."

TSK: Ecc 3:15

which hath : Ecc 1:9, Ecc 1:10

past : Heb. driven away

TSK: Ecc 3:16

Ecc 4:1, Ecc 5:8; 1Ki 21:9-21; Psa 58:1, Psa 58:2, Psa 82:2-5, Psa 94:21, Psa 94:22; Isa 59:14; Mic 2:2, Mic 7:3; Zep 3:3; Mat 26:59; Act 23:3; Jam 2:6

TSK: Ecc 3:17

said : Ecc 1:16, Ecc 2:1

God : Ecc 12:14; Gen 18:25; Psa 98:9; Mat 16:27, 25:31-46; Joh 5:22, Joh 5:26-29; Act 17:31; Rom 2:5-9; 1Co 4:5; 2Co 5:10; 2Th 1:6-10; Rev 20:11-15

for : Ecc 3:1; Jer 29:10, Jer 29:11; Dan 11:40, Dan 12:4, Dan 12:9, Dan 12:11-13; Act 1:7; 1Th 5:1; 2Pe 3:7, 2Pe 3:8; Rev 11:2, Rev 11:3, Rev 11:18, Rev 17:12-17, Rev 20:2, Rev 20:7-9

TSK: Ecc 3:18

concerning : Gen 3:17-19; Job 14:1-4, Job 15:16; Psa 49:14, Psa 49:19, Psa 49:20, Psa 73:18, Psa 73:19, Psa 90:5-12; Heb 9:27; 1Pe 1:24

that God : etc. or, that they might clear God, and see, etc. Job 40:8; Psa 51:4; Rom 3:4, Rom 9:23

and that : Psa 73:22; 2Pe 2:12

TSK: Ecc 3:19

that which : Ecc 2:16; Psa 49:12, Psa 49:20, Psa 92:6, Psa 92:7

as the : 2Sa 14:14; Job 14:10-12; Psa 104:29

for : Ecc 2:20-23; Psa 39:5, Psa 39:6, Psa 89:47, Psa 89:48

TSK: Ecc 3:20

go : Ecc 3:21, Ecc 6:6, Ecc 9:10; Gen 25:8, Gen 25:17; Num 27:13; Job 7:9, Job 17:13, Job 30:24; Psa 49:14

all are : Gen 3:19; Job 10:9, Job 10:10, Job 34:15; Psa 104:29; Dan 12:2

TSK: Ecc 3:21

knoweth : Ecc 12:7; Luk 16:22, Luk 16:23; Joh 14:3; Act 1:25; 2Co 5:1, 2Co 5:8; Phi 1:23

of man that goeth upward : Heb. of the sons of man that is ascending

TSK: Ecc 3:22

nothing : Ecc 3:11, Ecc 3:12, Ecc 2:10, Ecc 2:11, Ecc 2:24, Ecc 5:18-20, Ecc 8:15, Ecc 9:7-9, Ecc 11:9; Deu 12:7, Deu 12:18, Deu 26:10, Deu 26:11; Deu 28:47; Rom 12:11, Rom 12:12; Phi 4:4, Phi 4:5

who : Ecc 6:12, Ecc 8:7, Ecc 9:12, Ecc 10:14; Job 14:21; Dan 12:9, Dan 12:10, Dan 12:13; Mat 6:34

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Ecc 3:15

Rather, What has been - what was before, and what shall be has been before. The word "is"in our the King James Version is erroneously printed in Roman letters: it does not exist in the Hebrew (it should have been italicized); and the word there translated "now"is the same which is translated as "already."

Requireth - i. e., requireth for judgment, as the word specially means in 2Sa 4:11; Eze 3:18...It is obvious from the context of the last clause of Ecc 3:14, and Ecc 3:16-17, that this is the meaning here.

Past - literally, "put to flight."

The meaning of the verse is that there is a connection between events - past, present and future - and that this connection exists in the justice of God who controls all.

Barnes: Ecc 3:16-22

That great anomaly in the moral government of this world, the seemingly unequal distribution of rewards and punishments, will be rectified by God, who has future times and events under His control Ecc 3:16-17. As for people, they are placed by God, who is their teacher, in a humble condition, even on a level with inferior animals, by death, that great instance of their subjection to vanity Ecc 3:18-19, which reduces to its original form all that was made of the dust of the ground Ecc 3:20. And though the destinies of man and beast are different, yet in our present lack of knowledge as to God’ s future dealing with our spirits Ecc 3:21, man finds his portion (see the Ecc 2:10 note) in such labor and such joy as God assigns to him in his lifetime Ecc 3:22.

Ecc 3:16

I saw ... - Rather, I have seen (as in Ecc 3:10) under the sun the place etc. The place of judgment means the seat of the authorized judge. Compare "the place of the holy"Ecc 8:10.

Ecc 3:17

A time there - i. e., a time with God.

Ecc 3:18

literally, I said in my heart with regard to the sons of men, it is that God may prove them and show them that they are beasts, they themselves. "Showing"is the reading of the Septuagint and Syriac: the present Hebrew text reads "seeing."The meaning is that the long delay of God’ s judgment Ecc 3:16-17 is calculated to show people that the brevity of their life renders them incapable of following out and understanding His distributive justice.

Ecc 3:19

That which befalleth the sons of men - literally, the event (happenstance) of the sons of men, i. e., what comes upon them from outside, by virtue of the ordinance of God. See the Ecc 2:14 note. Death in particular Ecc 3:2, Ecc 3:11 is a part of the "work that God doeth."

Ecc 3:21

The King James Version of this verse is the only rendering which the Hebrew text, as now pointed, allows. It is in accordance with the best Jewish and many modern interpreters. A slightly different pointing would be requisite to authorize the translation, "Who knows the spirit of the sons of man whether it goes above, and, the spirit of the beast whether it goes down below?"etc., which, though it seems neither necessary nor suitable, is sanctioned by the Septuagint and other versions and by some modern interpreters.

Who knoweth - This expression (used also in Ecc 2:19; Ecc 6:12) does not necessarily imply complete and absolute ignorance. In Psa 90:11, it is applied to what is partially understood: compare similar forms of expression in Pro 31:10; Psa 94:16; Isa 53:1. Moreover, it is evident from marginal references that Solomon did not doubt the future existence and destination of the soul. This verse can only be construed as a confession of much ignorance on the subject.

Ecc 3:22

What shall be after him - i. e., What shall become of the results of his work after he is dead. Compare Ecc 2:19; Ecc 6:12.

Poole: Ecc 3:15

That which hath been is now; and that which is to be hath already been things past, present, and to come, are all of the same nature, and all ordered in the same manner by one constant counsel and settled course in all parts and ages of the world. There is a continual return of the same motions and influences of the heavenly bodies, of the same seasons of the year, and a constant succession of new generations of men and beasts, but all of the same quality. The same thing in substance was said before, Ecc 1:9 .

Requireth i.e. reneweth, as this word is used, Job 3:4 .

That which is past that time and those things which are irrecoverably gone in themselves, but are as it were recalled, because others of the same kind arise and come in their stead. Heb. that which is driven away with a mighty, force, as time present is violently thrust away by that which comes after it.

Poole: Ecc 3:16

This is mentioned, either,

1. As another vanity, to wit, the vanity of honour and power, which is so oft an instrument of injustice and oppression. Or rather,

2. As another argument of the vanity of worldly things, or a hinderance of that comfort which men expect in this life, because they are oppressed by their rulers.

I saw I perceived it by information from others, and by my own observation.

The place of judgment in the thrones of princes and tribunals of magistrates, where judgment should be duly executed.

Wickedness was there judgment was perverted, the guilty acquitted, and the innocent condemned.

The place of righteousness in which righteousness should be found and should dwell, if it were banished from all other places.

Poole: Ecc 3:17

I said in mine heart mine heart was sorely grieved at this disorder, but I quieted it with this consideration,

God shall judge the righteous and the wicked absolving and saving the just, and condemning the wicked.

A time fixed by God’ s unalterable decree. He implies, that as this life is the sinner’ s time in which he doth whatsoever seemeth good in his own eyes, so God will have his time to reckon with them, and rectify all these disorders.

There in the presence or at the judgment-seat of God; which is easily understood out of the foregoing words, the relative being put for the antecedent, as it is Num 7:89 Est 9:25 Job 1:21 Psa 14:5 114:2 . Or it may be rendered then, as this particle is used, Psa 14:5 Hos 2:15 , and as it is usual in other authors for adverbs of place to be put for adverbs of time.

For every purpose, and for every work for the examining and judging, not only all men’ s practices or open actions, but also all their secret thoughts and purposes; all the evil which they either did, or designed, or desired, or endeavoured to do. The design of this verse is partly to strike a terror into oppressing potentates, and partly to satisfy the doubts and support the spirits of good men, who are oppressed in this life.

Poole: Ecc 3:18

I said in my heart and further I considered with myself.

Concerning the estate of the sons of men concerning their condition and deportment in this present world.

That God might manifest them God suffers these horrible disorders among men, expressed Ecc 3:16 , that he might discover men to themselves, and by permitting these actions show what strange creatures they are, and what vile hearts they have, which men would not otherwise understand or believe. See 2Ki 8:13,14 .

That they themselves are beasts Heb. that they are beasts to themselves ; either,

1. One to another, devouring and destroying one another. Or,

2. In their own judgment, or themselves being judges; that although God made them men or reasonable creatures, yet they have made themselves beasts by their brutish practices; and that men, considered only with respect unto the present life, which is the only thing valued and regarded by most men, and the vanity whereof is the principal subject of this book, are as vain and miserable creatures as the beasts themselves, the great differences between men and beasts being such as respect the other life. For men seem here to be called beasts in both these respects, and the latter he prosecutes more largely in the following verses.

Poole: Ecc 3:19

Befalleth beasts they are subject to the same diseases, pains, and casualties.

So dieth the other as certainly, and no less painfully.

One breath one breath of life, which is in their nostrils; one and the same living soul, by which the beasts perform the same vital and animal operations. For he speaks not here of man’ s rational and immortal spirit, nor of the future life.

A man hath no pre-eminence above a beast in respect of the present life and sensible things. Nay, the beasts have quicker senses than men, and therefore enjoy more pleasure in those things, and that with less dangers and mischief, than men do.

Poole: Ecc 3:20

All go unto one place to the earth, as it is expressed, Ecc 3:21 , out of which they were both taken.

All turn to dust again which is meant only of their bodies, as it is explained, Ecc 12:7 .

Poole: Ecc 3:21

It might be objected, that the conditions of men and beasts are vastly differing, because man’ s spirit goeth upward to God, Ecc 12:7 , but the spirit of a beast goeth downward, together with its body, and perisheth with it. To this he answers, Who knoweth this ? which is not to be understood as if no man did know it, or as if the thing were utterly uncertain and unknown, for he knew it, and positively affirms it, Ecc 12:7 ; but that few know it; as the same manner of expression is understood, Pro 31:10 , Who can find ? Isa 53:1 , Who hath believed ? &c.; which note the scarcity or difficulty, but not the nullity or impossibility of the thing. Besides, he seems here to speak not so much of a speculative as of a practical knowledge, as such words are most commonly used. Who considers or regards this, or layeth it to heart? True it is, there is such a difference, which also is known and believed by wise and good men; but the generality of mankind never mind it; their hearts are wholly set upon this life, and upon present and sensible things, and they place all their hopes and happiness in them, and take no thought nor care for the things of the future and invisible world. And as to them with whom Solomon hath to do in this matter, the argument is strong and good, being, as logicians call it, an argument to the man; and there is no considerable difference between sensual men and beasts, because their affections are set upon the same objects, and both of them are partakers of the same sensual satisfactions, and subject to the same sensual pains and miseries, and their hopes and felicity perish together, to wit, at death, and therefore such men are no more happy than the beasts that perish. Others understand it thus, Who knoweth this ? to wit, by sense or experience, or merely by his own reason, or without the help of Divine revelation. But, with the leave of so many worthy interpreters, and with submission to better judgments, the former seems to be the truer sense.

Poole: Ecc 3:22

There is nothing better to wit, for a man’ s present satisfaction, and the happiness of this life, than that a man should rejoice in his own works; that he comfortably enjoy what God hath given him, and not disquiet himself with cares about future events. He seems to speak this, not in the person of an epicure, but as his own judgment, which also he declareth, Ecc 2:24 5:18,19 8:15 .

That is his portion this is the benefit of his labours; he hath no more than he useth, for what he leaveth behind him is not his, but another man’ s.

Who shall bring him to see what shall be after him? when once he is dead he shall never return into this life to see into whose hands his estate falls, and how it is either used or abused; nor is he at all concerned in those matters.

PBC: Ecc 3:15

hath already been; and God requireth that which is past."

So, the Rule is that there is a Regular Cycle to All Temporal Things, with no exception.

Haydock: Ecc 3:15

Past. He causes plants to spring forth afresh. Hebrew, Septuagint, &c., "But will God seek after the oppressed?" Here commences another objection. (Calmet)

Haydock: Ecc 3:17

And then. Protestants, "for there is a time there (ver. 1.) for every purpose, and for every work." At the day of judgment all will receive their due. (Haydock)

Haydock: Ecc 3:18

Beasts. Another doubt; or suggestion of infidels. (St. Gregory, Dial. iv. 4.)

Haydock: Ecc 3:19

Man hath nothing more, &c., viz., as to the life of the body. (Challoner)

Haydock: Ecc 3:21

Who knoweth, &c., viz., experimentally; since no one in this life can see a spirit. But as to the spirits of the beasts, which is merely animal, and becomes extinct by the death of the beast, who can tell the manner it acts so as to give life and motion, and by death to descend downward, that is, to be no more? (Challoner) ---

Few are able to prove that the soul of man is immortal rather that that of beasts, since the bodies of both are subject to the like inconveniences. The objection is answered [in] chap. xii. 7. (Calmet) ---

The difficulty of answering is intimated by "Who?" &c., Psalm xiv. 1. (Menochius)

Haydock: Ecc 3:22

After him. He knows not who shall be his heir, or how soon he may die. None returns from the other world to inform him of what is there transacted. Thus the libertine encourages himself. (Calmet)

Gill: Ecc 3:15

That which hath seen is now; and that which is to be hath already been,.... That which has been from the beginning now is; that which cometh, and what shall be in the end of days, has been already, as the Targum. Jarchi interprets this of God and his attributes, which are always the same; he is the "I am that I am", Exo 3:14; the immutable and eternal Jehovah, which is, and was, and is to come, invariably the same. Or rather it designs his decrees and purposes; what has been decreed in his eternal mind is now accomplished; and what is future has been already in his decrees; nor does anything come to pass but what he has appointed. So it is interpreted, in an ancient tract ^p of the Jews, of

"what was before it came into the world, so that there is nothing new under the sun; now it is obliged to come into this world, as it is said, "before I formed thee in the belly, I knew thee", Jer 1:5.''

This will also hold true of natural things, and of the identity of them; of some individuals, as the sun, moon, and stars, which are as they always were, and will be; the sun rises and sets as it used to do; and the moon increases and decreases, as it always has done; and the stars keep the same station or course, and so they ever will, as they have: the same seasons are now in their turn as heretofore, and such as will be have been already; as summer, winter, spring, autumn, seedtime, harvest, cold, heat, night, and day: the same kinds and species of creatures, that have been, are; and what will be have been already; so that there is no new thing under the sun; the same thing is here expressed as in Ecc 1:9;

and God requireth that which is past; his decrees and purposes to be fulfilled, which are past in his mind; the same seasons to return which have been; and the same kinds and species of creatures to exist which have already. The words may be rendered, "and God seeketh that which is pursued", or "persecuted" ^q: and accordingly the whole will bear a different sense; and the preacher may be thought to have entered upon a new subject, which he continues in some following verses, the abuse of power and authority: and the meaning then is, the same acts of injustice, violence, and persecution, have been done formerly as now, and now as formerly; and what hereafter of this kind may be, will be no other than what has been; from the beginning persecution was; Cain hated and slew his brother, because of his superior goodness; and so it always has been, is, and will be, that such who are after the flesh persecute those who are after the spirit; but God will make inquisition for blood, and require it at the hands of those that shed it; he will seek out the persecuted, and vindicate him, and, avenge his persecutor. This way the Midrash, Jarchi, and Alshech, and the Septuagint version, render the words; and so the Syriac version, "God seeketh him that is afflicted, who is driven away"; and to this agrees the Targum,

"and in the great day which shall be, the Lord will require the mean and poor man of the hands of the wicked that persecute him.''

And what follows seems to confirm this sense.

Gill: Ecc 3:16

And moreover I saw under the sun the place of judgment,.... Courts of judicature, where judges sit, and, causes are brought before them, and are heard and tried; such as were the Jewish sanhedrim, of which the Midrash and Jarchi interpret it;

that wickedness was there, wicked judges sat there, and wickedness was committed by them; instead of doing justice they perverted it; condemned the righteous, and acquitted the wicked; and oppressed the widow, fatherless, and stranger, whose cause, being just, they should have defended. So the Targum,

"in which lying judges condemn the innocent.''

Well does the wise man say he saw this "under the sun", for there is nothing of this kind above it; nor approved of by him that is above it;

and the place of righteousness, that iniquity was there; this signifies the same as before, only it is expressed in different words. The Midrash and Jarchi interpret this of the middle gate in Jerusalem, where Nergal Sharezer, and other princes of the king of Babylon, sat, and which Solomon foresaw by a spirit of prophecy; but the better sense is, that Solomon had observed a great deal of this kind in reading the histories and annals of nations; knew that much of this sort was practised in other countries, and had seen a great deal of it in his own, done in inferior courts, and by subordinate officers; and though he was a wise and righteous prince, yet was not able to rectify all these abuses, for want of sufficient proof, which yet he lamented, and it gave him a concern; compare with this Isa 1:21.

Gill: Ecc 3:17

I said in mine heart, God shall judge the righteous and the wicked,.... This he considered in his mind, and set it down for a certain truth, and which relieved him under the consideration of the sad perversion of justice; and made him easy under it, and willing to leave things to him that judgeth righteously, and wait his time when everything that was now wrong would be set right: he knew from reason, from tradition, and from the word of God, that there was a judgment to come, a general, righteous, and eternal one; that this judicial process would be carried on by God himself, who is holy, righteous, just, and true, omniscient, and omnipotent; and, being the Judge of all the earth, would do right; when he would vindicate the righteous, and clear them from all calumnies and charges; acquit and justify them, and condemn the wicked, pass a just sentence on them, and execute it;

for there is a time there for every purpose, and for every work; or "then", as Noldius; in the day of the great judgment, as the Targum adds; and which continues to paraphrase the words thus,

"for a time is appointed for every business, and for every work which they do in this world they shall be judged there;''

there is a time fixed, a day appointed, for the judgment of the world; though of that day and hour knows no man; yet, it is settled, and will certainly come, Act 17:31; and when it is come, every purpose, counsel, and thought of men's hearts, will be made manifest, as well as every work, good or bad, open or secret, yea, every idle word, and men will be judged according to these; see 1Co 4:5, Mat 12:36.

Gill: Ecc 3:18

I said in mine heart concerning the estate of the sons of men,.... He thought of the condition of the children of men, their sinful and polluted state; he weighed and considered in his mind their actions, conversation, and course of life; and was concerned how it would go with them at the day of judgment on account of the same. Some render it, "I said in mine heart after the speech of the children of men" ^r; speaking in their language, and representing the atheist and the epicure, as some think the wise man does in the following verses; though he rather speaks his own real sentiments concerning men, as they are in their present state, and as they will appear in the day of judgment;

that God might manifest them; or "separate them" ^s; as the chaff from the wheat, and as goats from the sheep; as will be done at the day of judgment, Mat 3:10; or "that they might clear God" ^t; as they will, when he shall judge and condemn them;

and that they might see that they themselves are beasts; as they are through the fall, and the corruption of nature, being born like the wild ass's colt, stupid, senseless, and without understanding of spiritual things; nay, more brutish than the beasts themselves, than the horse and the mule that have no understanding, Psa 32:9; "mulo inscitior", as is Plautus's ^u phrase; see Psa 49:12, Isa 1:3; this is now made manifest to the people of God by the word and Spirit; is seen, known, and acknowledged by them, Psa 73:21; and the wicked themselves will see, know, and own what beasts they are and have been, at the day of judgment; how they have lived and died like beasts; how like brute beasts they have corrupted themselves in things they knew naturally; and that as natural brute beasts, made to be taken and destroyed, spoke evil of things they understood not, and perished in their own corruption, Jud 1:10, 2Pe 2:12; and that they have been beasts to themselves, as Jarchi renders and interprets it; made beasts of themselves by their brutish gratifications; have been cruel to themselves, ruining and destroying their own souls; or among themselves, and to one another, "homo lupus homini"; hence wicked men are compared to lions, foxes, evening wolves, vipers, and the like. So Mr. Broughton renders it, "how they are beasts, they to themselves."

Gill: Ecc 3:19

For that which befalleth the sons of men befalleth beasts,.... Aben Ezra says this verse is according to the thoughts of the children of men that are not wise; but rather the wise man says what he does according to his own thoughts, and proceeds to prove the likeness and equality of men and beasts;

even one thing befalleth them; the same events belong to one as to another; the same diseases and disasters, calamities and distresses: Noah's flood carried away one as well as another; they both perished in it; several of the plagues of Egypt were inflicted on both; and both are beholden to God for their health, preservation, and safety; see Gen 7:21;

as the one dieth, so dieth the other; the Targum compares a wicked man and an unclean beast together, in the former clause; and paraphrases this after this manner,

"as an unclean beast dies, so dies he who is not turned to repentance before his death:''

he dies unclean in his sins, stupid, senseless; no more thoughtful of his future state, and of what will become of his precious and immortal soul, than a beast that has none; see Psa 49:14; perhaps unjust judges, persecuting tyrants, may particularly be regarded: who, though princes, shall not only die like men, but even like beasts, Psa 82:7;

yea, they have all one breath; the same vital breath, or breath of life, which is in the nostrils of the one as of the other; they breathe and draw in the same air, and have the same animal and vegetative life, and equally liable to lose it, Gen 2:7;

so that a man hath no preeminence above a beast: he has reason and speech, which a beast has not; which gives him a preference to them, did he make a right use of them; but, as an animal, he has no preeminence, being liable to the same accidents, and to death itself: the Targum excepts the house of the grave, man being usually buried when he dies, but a beast is not: yea, in some things a beast has the preeminence of a man; at least some have, in strength, agility, quickness of the senses, &c.

for all is vanity; all the gratifications of the senses; all riches, honours, pleasures, power, and authority, especially when abused.

Gill: Ecc 3:20

All go unto one place,.... The earth ^w from whence they came;

all are of the dust, and all turn to dust again; Adam's body was made of the dust of the earth, and so all his posterity, all of them; in which they agree with beasts, who are made of the dust also; and, when they die, return to it; see Gen 2:7.

Gill: Ecc 3:21

Who knoweth the spirit of man that goeth upward?.... There is indeed a difference between a man and a beast; though they have one breath, they have not one spirit or soul; man has a rational and immortal soul, which, when he dies, goes upwards to God that gave it; to be judged by him, and disposed of by him, in its proper apartment, until the day of the resurrection of the body;

and the spirit of the beast that goeth downward to the earth? when the beast dies, its spirit goes down to the earth, from whence it came, and is resolved into it, and is no more. But who is it that sees, or can see and know with the eyes of his body, the difference of these two spirits, or the ascent of the one, and the descent of the other?, Or who knows by the dint of reason, by the strength of his own understanding, without a divine revelation, that man has an immortal soul which goes upwards at death, when that of a beast goes downwards? No man, clearly and fully, as appears from the doubts and half faith of the wisest Heathens concerning it: or rather who knows and considers this difference between the spirit of a man and the spirit of a beast, and thinks within himself what a precious and immortal soul he has, and is concerned for the salvation of it? Very few; and hence it is they live and die like beasts, as they do. The Midrash interprets this of the souls of the righteous that go up to heaven, and of the souls of the wicked that go down to hell.

Gill: Ecc 3:22

Wherefore I perceive that there is nothing better than that a man should rejoice in his own works,.... The Targum is, "in his good works"; not as justifying him before God, but as vindicating him before men, from unjust censures and charges: rather the sense is, that this is the wise man's conclusion, and this his sentiment, upon the whole; that there is nothing better for a man, than cheerfully to enjoy the fruit of his labours; to eat and drink in moderation, freely, joyfully, and thankfully; and make use of his riches, power, and authority, for his own good, the good of his family for the present, and the good of his fellow creatures; see Ecc 2:21;

for that is his portion; what is allotted to him, and thus enjoyed, is a very good one, and for which he has reason to be thankful;

for who shall bring him to see what shall be after him? to see who shall succeed him, and what use they will make of what he leaves them; he shall never return after death to see anything of this kind, nor shall any acquaint him with it; he shall not be able to know when he is dead what shall befall his sons, whether they will prosper or rio, so Jarchi; wherefore it is best for him to enjoy his substance himself in a comfortable way, and be beneficial to others, and not oppressive to them. The Midrash illustrates it thus,

"who shall bring David to see what Solomon did? and who shall bring Solomon to see what Rehoboam did?''

Commentary -- Verse Notes / Footnotes

NET Notes: Ecc 3:15

¹ tn The phrase “to do again” does not appear in the Hebrew text, but is supplied in the translation for clarity.

² tn Heb “God will seek that which is driven away.” The meaning of יְבַקֵּשׁ אֶת־נִרְדָּף (yÿvaqqesh ’et-nirdaf) is difficult to determine: יְבַקֵּשׁ (yÿvaqqesh) is Piel imperfect 3rd person masculine singular from בָּקַשׁ (baqash, “to seek”) and נִרְדָּף (nirdaf) is a Niphal participle 3rd person masculine singular from רָדַף (radaf, “to drive away”). There are several options: (1) God watches over the persecuted: יְבַקֵּשׁ (“seeks”) functions as a metonymy of cause for effect (i.e., to protect), and אֶת־נִרְדָּף (“what is driven away”) refers to “those who are persecuted.” But this does not fit the context. (2) God will call the past to account: יְבַקֵּשׁ functions as a metonymy of cause for effect (i.e., to hold accountable), and אֶת־נִרְדָּף is a metonymy of attribute (i.e., the past). This approach is adopted by several English translations: “God requires that which is past” (KJV), “God will call the past to account” (NIV) and “God summons each event back in its turn” (NEB). (3) God finds what has been lost: יְבַקֵּשׁ functions as a metonymy of cause for effect (i.e., to find), and אֶת־נִרְדָּף refers to what has been lost: “God restores what would otherwise be displaced” (NAB). (4) God repeats what has already occurred: יְבַקֵּשׁ functions as a metonymy of effect (i.e., to repeat), and אֶת־נִרְדָּף is a metonymy (i.e., that which has occurred). This fits the context and provides a tight parallel with the preceding line: “That which is has already been, and that which will be has already been” (3:15a) parallels “God seeks [to repeat] that which has occurred [in the past].” This is the most popular approach among English versions: “God restores that which has past” (Douay), “God seeks again that which is passed away” (ASV), “God seeks what has passed by” (NASB), “God seeks what has been driven away” (RSV), “God seeks out what has passed by” (MLB), “God seeks out what has gone by” (NRSV), and “God is ever bringing back what disappears” (Moffatt).

³ tn The phrase “in the past” does not appear in the Hebrew text, but is supplied in the translation for clarity.

NET Notes: Ecc 3:16

¹ tn Heb “under the sun.”

² tn Or “righteousness.”

NET Notes: Ecc 3:17

¹ tn The phrase “a time of judgment” does not appear in the Hebrew text, but is supplied in the translation for clarity.

NET Notes: Ecc 3:18

¹ tn The phrase “it is” does not appear in the Hebrew text, but is supplied in the translation for clarity.

² tn Heb “the sons of man.” The phrase עַל־דִּבְרַת בְּנֵי הָאָדָם (’al-divrat bÿne ha’adam) is handled variously: (1) introduction to the direct discourse: “I said to myself concerning the sons of men” (NASB), (2) direct discourse: “I thought, ‘As for men, God tests them’” (NIV), (3) indirect discourse: “I said in my heart concerning the estate of the sons of men” (KJV), and (4) causal conjunction: “I said, ‘[It is] for the sake of the sons of men.” Since the phrase “sons of men” is contrasted with “animals” the translation “humans” has been adopted.

³ tn The meaning of לְבָרָם (lÿvaram, preposition + Qal infinitive construct from בָּרַר, barar, + 3rd person masculine plural suffix) is debated because the root has a broad range of meanings: (1) “to test; to prove; to sift; to sort out” (e.g., Dan 11:35; 12:10); (2) “to choose; to select” (e.g., 1 Chr 7:40; 9:22; 16:41; Neh 5:18); (3) “to purge out; to purify” (e.g., Ezek 20:38; Zeph 3:9; Job 33:3); and (4) “to cleanse; to polish” (Isa 49:2; 52:11); see HALOT 163 s.v. בָּרַר; BDB 141 s.v. בָּרַר. The meanings “to prove” (Qal), as well as “to cleanse; to polish” (Qal), “to keep clean” (Niphal), and “to cleanse” (Hiphil) might suggest the meaning “to make clear” (M. A. Eaton, Ecclesiastes [TOTC], 85-86). The meaning “to make clear; to prove” is well attested in postbiblical Mishnaic Hebrew (Jastrow 197-98 s.v. בָּרַר). For example, “they make the fact as clear (bright) as a new garment” (b. Ketubbot 46a) and “the claimant must offer clear evidence” (b. Sanhedrin 23b). The point would be that God allows human injustice to exist in the world in order to make it clear to mankind that they are essentially no better than the beasts. On the other hand, the LXX adopts the nuance “to judge,” while Targum and Vulgate take the nuance “to purge; to purify.” BDB 141 s.v. בָּרַר 4 suggests “to test, prove,” while HALOT 163 s.v. בָּרַר 2 prefers “to select, choose.”

⁴ tn The two infinitives לְבָרָם (lÿvaram, “to make it clear to them”) and וְלִרְאוֹת (vÿlir’ot, “and to show”) function as a verbal hendiadys (the two verbs are associated with one another to communicate a single idea). The first verb functions adverbially and the second retains its full verbal force: “to clearly show them.”

NET Notes: Ecc 3:19

¹ tn Heb “of the sons of man.”

NET Notes: Ecc 3:21

¹ tn Heb “the spirit of the sons of man.”

NET Notes: Ecc 3:22

¹ tn Heb “man.”

² tn Heb “his works.”

³ tn Heb “his.”

⁴ tn Heb “what will be after him” (cf. KJV, NASB, NIV) or “afterward” (cf. NJPS).

Geneva Bible: Ecc 3:15

That which hath been is now; and that which is to be hath already been; and God ^{( f )} requireth that which is past.

^{( f )} God only causes what which is past, to return.

Geneva Bible: Ecc 3:17

I said in my heart, God shall judge the righteous and the wicked: for [there is] a time ^{( g )} there for every purpose and for every work.

^{( g )} Meaning, with God, however man neglects his duty.

Geneva Bible: Ecc 3:18

I said in my heart concerning the state of the sons of men, that God might ^{( h )} tempt them, and that they might see that they themselves are beasts.

^{( h )} And made them pure in their first creation.

Geneva Bible: Ecc 3:19

For that which befalleth the sons of men befalleth beasts; even one thing ^{( i )} befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all [is] vanity.

^{( i )} Man is not able by his reason and judgment to put differences between man and beast, as concerning those things to which both are subject: for the eye cannot judge any otherwise of a man being dead than of a beast, which is dead: yet by the word of God and faith we easily know the diversity as in (Ecc 3:21).

Geneva Bible: Ecc 3:21

Who ^{( k )} knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?

^{( k )} Meaning, that reason cannot comprehend that which faith believes in.

Geneva Bible: Ecc 3:22

Wherefore I perceive that [there is] nothing better, than that a man should ^{( l )} rejoice in his own works; for that [is] his portion: for who shall bring him to see what shall be after him?

^{( l )} By the often repetition of this sentence as in (Ecc 2:24, Ecc 3:12, Ecc 3:22, Ecc 5:17, Ecc 8:15) he declares that man by reason can comprehend nothing better in this life than to use the gifts of God soberly and comfortably: for to know further, is a special gift of God revealed by his Spirit.

Commentary -- Verse Range Notes

TSK Synopsis: Ecc 3:1-22

1 By the necessary change of times, vanity is added to human travail.

11 There is an excellency in God's works.

16 But as for man, God shall judge his works hereafter, though here he be like a beast.

MHCC: Ecc 3:11-15

Every thing is as God made it; not as it appears to us. We have the world so much in our hearts, are so taken up with thoughts and cares of worldly things, that we have neither time nor spirit to see God's hand in them. The world has not only gained possession of the heart, but has formed thoughts against the beauty of God's works. We mistake if we think we were born for ourselves; no, it is our business to do good in this life, which is short and uncertain; we have but little time to be doing good, therefore we should redeem time. Satisfaction with Divine Providence, is having faith that all things work together for good to them that love him. God doeth all, that men should fear before him. The world, as it has been, is, and will be. There has no change befallen us, nor has any temptation by it taken us, but such as is common to men.

MHCC: Ecc 3:16-22

Without the fear of the Lord, man is but vanity; set that aside, and judges will not use their power well. And there is another Judge that stands before the door. With God there is a time for the redressing of grievances, though as yet we see it not. Solomon seems to express his wish that men might perceive, that by choosing this world as their portion, they brought themselves to a level with the beasts, without being free, as they are, from present vexations and a future account. Both return to the dust from whence they were taken. What little reason have we to be proud of our bodies, or bodily accomplishments! But as none can fully comprehend, so few consider properly, the difference between the rational soul of man, and the spirit or life of the beast. The spirit of man goes upward, to be judged, and is then fixed in an unchangeable state of happiness or misery. It is as certain that the spirit of the beast goes downward to the earth; it perishes at death. Surely their case is lamentable, the height of whose hopes and wishes is, that they may die like beasts. Let our inquiry be, how an eternity of existence may be to us an eternity of enjoyment? To answer this, is the grand design of revelation. Jesus is revealed as the Son of God, and the Hope of sinners.

Matthew Henry: Ecc 3:11-15

We have seen what changes there are in the world, and must not expect to find the world more sure to us than it has been to others. Now here Solomon shows the hand of God in all those changes; it is he that has made every creature to be that to us which it is, and therefore we must have our eye always upon him.

I. We must make the best of that which is, and must believe it best for the present, and accommodate ourselves to it: He has made every thing beautiful in his time (Ecc 3:11), and therefore, while its time lasts, we must be reconciled to it: nay, we must please ourselves with the beauty of it. Note, 1. Every thing is as God has made it; it is really as he appointed it to be, not as it appears to us. 2. That which to us seems most unpleasant is yet, in its proper time, altogether becoming. Cold is as becoming in winter as heat in summer; and the night, in its turn, is a black beauty, as the day, in its turn, is a bright one. 3. There is a wonderful harmony in the divine Providence and all its disposals, so that the events of it, when they come to be considered in their relations and tendencies, together with the seasons of them, will appear very beautiful, to the glory of God and the comfort of those that trust in him. Though we see not the complete beauty of Providence, yet we shall see it, and a glorious sight it will be, when the mystery of God shall be finished. Then every thing shall appear to have been done in the most proper time and it will be the wonder of eternity, Deu 32:4. Eze 1:18.

II. We must wait with patience for the full discovery of that which to us seems intricate and perplexed, acknowledging that we cannot find out the work that God makes from the beginning to the end, and therefore must judge nothing before the time. We are to believe that God has made all beautiful. Every thing is done well, as in creation, so in providence, and we shall see it when the end comes, but till then we are incompetent judges of it. While the picture is in drawing, and the house in building, we see not the beauty of either; but when the artist has put his last hand to them, and given them their finishing strokes, then all appears very good. We see but the middle of God's works, not from the beginning of them (then we should see how admirably the plan was laid in the divine counsels), nor to the end of them, which crowns the action (then we should see the product to be glorious), but we must wait till the veil be rent, and not arraign God's proceedings nor pretend to pass judgment on them. Secret things belong not to us. Those words, He has set the world in their hearts, are differently understood. 1. Some make them to be a reason why we may know more of God's works than we do; so Mr. Pemble: "God has not left himself without witness of his righteous, equal, and beautiful ordering of things, but has set it forth, to be observed in the book of the world, and this he has set in men's hearts, given man a large desire, and a power, in good measure, to comprehend and understand the history of nature, with the course of human affairs, so that, if men did but give themselves to the exact observation of things, they might in most of them perceive an admirable order and contrivance."2. Others make them to be a reason why we do not know so much of God's works as we might; so bishop Reynolds: "We have the world so much in our hearts, are so taken up with thoughts and cares of worldly things, and are so exercised in our travail concerning them, that we have neither time nor spirit to eye God's hand in them."The world has not only gained possession of the heart, but has formed prejudices there against the beauty of God's works.

III. We must be pleased with our lot in this world, and cheerfully acquiesce in the will of God concerning us, and accommodate ourselves to it. There is no certain, lasting, good in these things; what good there is in them we are here told, Ecc 3:12, Ecc 3:13. We must make a good use of them, 1. For the benefit of others. All the good there is in them is to do good with them, to our families, to our neighbours, to the poor, to the public, to its civil and religious interests. What have we our beings, capacities, and estates for, but to be some way serviceable to our generation? We mistake if we think we were born for ourselves. No; it is our business to do good; it is in doing good that there is the truest pleasure, and what is so laid out is best laid up and will turn to the best account. Observe, It is to do good in this life, which is short and uncertain; we have but a little time to be doing good in, and therefore had need to redeem time. It is in this life, where we are in a state of trial and probation for another life. Every man's life is his opportunity of doing that which will make for him in eternity. 2. For our own comfort. Let us make ourselves easy, rejoice, and enjoy the good of our labour, as it is the gift of God, and so enjoy God in it, and taste his love, return him thanks, and make him the centre of our joy, eat and drink to his glory, and serve him with joyfulness of heart, in the abundance of all things. If all things in this world be so uncertain, it is a foolish thing for men sordidly to spare for the present, that they may hoard up all for hereafter; it is better to live cheerfully and usefully upon what we have, and let tomorrow take thought for the things of itself. Grace and wisdom to do this is the gift of God, and it is a good gift, which crowns the gifts of his providential bounty.

IV. We must be entirely satisfied in all the disposals of the divine Providence, both as to personal and public concerns, and bring our minds to them, because God, in all, performs the thing that is appointed for us, acts according to the counsel of his will; and we are here told, 1. That that counsel cannot be altered, and therefore it is our wisdom to make a virtue of necessity, by submitting to it. It must be as God wills: I know (and every one knows it that knows any thing of God) that whatsoever God does it shall be for ever, Ecc 3:14. He is in one mind, and who can turn him? His measures are never broken, nor is he ever put upon new counsels, but what he has purposed shall be effected, and all the world cannot defeat nor disannul it. It behoves us therefore to say, "Let it be as God wills,"for, how cross soever it may be to our designs and interests, God's will is his wisdom. 2. That that counsel needs not to be altered, for there is nothing amiss in it, nothing that can be amended. If we could see it altogether at one view, we should see it so perfect that nothing can be put to it, for there is no deficiency in it, nor any thing taken from it, for there is nothing in it unnecessary, or that can be spared. As the word of God, so the works of God are every one of them perfect in its kind, and it is presumption for us either to add to them or to diminish from them, Deu 4:2. It is therefore as much our interest, as our duty, to bring our wills to the will of God.

V. We must study to answer God's end in all his providences, which is in general to make us religious. God does all that men should fear before him, to convince them that there is a God above them that has a sovereign dominion over them, at whose disposal they are and all their ways, and in whose hands their times are and all events concerning them, and that therefore they ought to have their eyes ever towards him, to worship and adore him, to acknowledge him in all their ways, to be careful in every thing to please him, and afraid of offending him in any thing. God thus changes his disposals, and yet is unchangeable in his counsels, not to perplex us, much less to drive us to despair, but to teach us our duty to him and engage us to do it. That which God designs in the government of the world is the support and advancement of religion among men.

VI. Whatever changes we see or feel in this world, we must acknowledge the inviolable steadiness of God's government. The sun rises and sets, the moon increases and decreases, and yet both are where they were, and their revolutions are in the same method from the beginning according to the ordinances of heaven; so it is with the events of Providence (Ecc 3:15): That which has been is now. God has not of late begun to use this method. No; things were always as mutable and uncertain as they are now, and so they will be: That which is to be has already been; and therefore we speak inconsiderately when we say, "Surely the world was never so bad as it is now,"or "None ever met with such disappointments as we meet with,"or "The times will never mend;"they may mend with us, and after a time to mourn there may come a time to rejoice, but that will still be liable to the common character, to the common fate. The world, as it has been, is and will be constant in inconstancy; for God requires that which is past, that is, repeats what he has formerly done and deals with us no otherwise than as he has used to deal with good men; and shall the earth be forsaken for us, or the rock removed out of his place? There has no change befallen us, nor any temptation by it overtaken us, but such as is common to men. Let us not be proud and secure in prosperity, for God may recall a past trouble, and order that to seize us and spoil our mirth (Psa 30:7); nor let us despond in adversity, for God may call back the comforts that are past, as he did to Job. We may apply this to our past actions, and our behaviour under the changes that have affected us. God will call us to account for that which is past; and therefore, when we enter into a new condition, we should judge ourselves for our sins in our former condition, prosperous or afflicted.

Matthew Henry: Ecc 3:16-22

Solomon is still showing that every thing in this world, without piety and the fear of God, is vanity. Take away religion, and there is nothing valuable among men, nothing for the sake of which a wise man would think it worth while to live in this world. In these verses he shows that power (than which there is nothing men are more ambitious of) and life itself (than which there is nothing men are more fond, more jealous of) are nothing without the fear of God.

I. Here is the vanity of man as mighty, man in his best estate, man upon the throne, where his authority is submitted to, man upon the judgment-seat, where his wisdom and justice are appealed to, and where, if he be governed by the laws of religion, he is God's viceregent; nay, he is of those to whom it is said, You are gods; but without the fear of God it is vanity, for, set that aside, and,

1. The judge will not judge aright, will not use his power well, but will abuse it; instead of doing good with it he will do hurt with it, and then it is not only vanity, but a lie, a cheat to himself and to all about him, Ecc 3:16. Solomon perceived, by what he had read of former times, what he heard of other countries, and what he had seen in some corrupt judges, even in the land of Israel, notwithstanding all his care to prefer good men, that there was wickedness in the place of judgment. It is not so above the sun: far be it from God that he should do iniquity, or pervert justice. But under the sun it is often found that that which should be the refuge, proves the prison, of oppressed innocency. Man being in honour, and not understanding what he ought to do, becomes like the beasts that perish, like the beasts of prey, even the most ravenous, Psa 49:20. Not only from the persons that sat in judgment, but even in the places where judgment was, in pretence, administered, and righteousness was expected, there was iniquity; men met with the greatest wrongs in those courts to which they fled for justice. This is vanity and vexation; for, (1.) It would have been better for the people to have had no judges than to have had such. (2.) It would have been better for the judges to have had no power than to have had it and used it to such ill purposes; and so they will say another day.

2. The judge will himself be judged for not judging aright. When Solomon saw how judgment was perverted among men he looked up to God the Judge, and looked forward to the day of his judgment (Ecc 3:17): " I said in my heart that this unrighteous judgment is not so conclusive as both sides take it to be, for there will be a review of the judgment; God shall judge between the righteous and the wicked, shall judge for the righteous and plead their cause, though now it is run down, and judge against the wicked and reckon with them for all their unrighteous decrees and the grievousness which they have prescribed, "Isa 10:1. With an eye of faith we may see, not only the period, but the punishment of the pride and cruelty of oppressors (Psa 92:7), and it is an unspeakable comfort to the oppressed that their cause will be heard over again. Let them therefore wait with patience, for there is another Judge that stands before the door. And, though the day of affliction may last long, yet there is a time, a set time, for the examination of every purpose, and every work done under the sun. Men have their day now, but God's day is coming, Psa 37:13. With God there is a time for the re-hearing of causes, redressing of grievances, and reversing of unjust decrees, though as yet we see it not here, Job 24:1.

II. Here is the vanity of man as mortal. He now comes to speak more generally concerning the estate of the sons of men in this world, their life and being on earth, and shows that their reason, without religion and the fear of God, advances them but little above the beasts. Now observe,

1. What he aims at in this account of man's estate. (1.) That God may be honoured, may be justified, may be glorified - that they might clear God (so the margin reads it), that if men have an uneasy life in this world, full of vanity and vexation, they may thank themselves and lay no blame on God; let them clear him, and not say that he made this world to be man's prison and life to be his penance; no, God made man, in respect both of honour and comfort, little lower than the angels; if he be mean and miserable, it is his own fault. Or, that God (that is, the world of God) might manifest them, and discover them to themselves, and so appear to be quick and powerful, and a judge of men's characters; and we may be made sensible how open we lie to God's knowledge and judgment. (2.) That men may be humbled, may be vilified, may be mortified - that they might see that they themselves are beasts. It is no easy matter to convince proud men that they are but men (Psa 9:20), much more to convince bad men that they are beasts, that, being destitute of religion, they are as the beasts that perish, as the horse and the mule that have no understanding. Proud oppressors are as beasts, as roaring lions and ranging bears. Nay, every man that minds his body only, and not his soul, makes himself no better than a brute, and must wish, at least, to die like one.

2. The manner in which he verifies this account. That which he undertakes to prove is that a worldly, carnal, earthly-minded man, has no preeminence above the beast, for all that which he sets his heart upon, places his confidence, and expects a happiness in, is vanity, Ecc 3:19. Some make this to be the language of an atheist, who justifies himself in his iniquity (Ecc 3:16) and evades the argument taken from the judgment to come (Ecc 3:17) by pleading that there is not another life after this, but that when man dies there is an end of him, and therefore while he lives he may live as he lists; but others rather think Solomon here speaks as he himself thinks, and that it is to be understood in the same sense with that of his father (Psa 49:14), Like sheep they are laid in the grave, and that he intends to show the vanity of this world's wealth and honours "By the equal condition in mere outward respects (as bishop Reynolds expounds it) between men and beasts,"(1.) The events concerning both seem much alike (Ecc 3:19); That which befals the sons of men is no other than that which befals beasts; a great deal of knowledge of human bodies is gained by the anatomy of the bodies of brutes. When the deluge swept away the old world the beasts perished with mankind. Horses and men are killed in battle with the same weapons of war. (2.) The end of both, to an eye of sense, seems alike too: They have all one breath, and breathe in the same air, and it is the general description of both that in their nostrils is the breath of life (Gen 7:22), and therefore, as the one dies, so dies the other; in their expiring there is no visible difference, but death makes much the same change with a beast that it does with a man. [1.] As to their bodies, the change is altogether the same, except the different respects that are paid to them by the survivors. Let a man be buried with the burial of an ass (Jer 22:19) and what preëminence then has he above a beast? The touch of the dead body of a man, by the law of Moses, contracted a greater ceremonial pollution than the touch of the carcase even of an unclean beast or fowl. And Solomon here observes that all go unto one place; the dead bodies of men and beasts putrefy alike; all are of the dust, in their original, for we see all turn to dust again in their corruption. What little reason then have we to be proud of our bodies, or any bodily accomplishments, when they must not only be reduced to the earth very shortly, but must be so in common with the beasts, and we must mingle our dust with theirs! [2.] As to their spirits there is indeed a vast difference, but not a visible one, Ecc 3:21. It is certain that the spirit of the sons of men at death is ascending; it goes upwards to the Father of spirits, who made it, to the world of spirits to which it is allied; it dies not with the body, but is redeemed from the power of the grave, Psa 49:15. It goes upwards to be judged and determined to an unchangeable state. It is certain that the spirit of the beast goes downwards to the earth; it dies with the body; it perishes and is gone at death. The soul of a beast is, at death, like a candle blown out - there is an end of it; whereas the soul of a man is then like a candle taken out of a dark lantern, which leaves the lantern useless indeed, but does itself shine brighter. This great difference there is between the spirits of men and beasts; and a good reason it is why men should set their affections on things above, and lift up their souls to those things, not suffering them, as if they were the souls of brutes, to cleave to this earth. But who knows this difference? We cannot see the ascent of the one and the descent of the other with our bodily eyes; and therefore those that live by sense, as all carnal sensualists do, that walk in the sight of their eyes and will not admit any other discoveries, by their own rule of judgment have no preëminence above the beasts. Who knows, that is, who considers this? Isa 53:1. Very few. Were it better considered, the world would be every way better; but most men live as if they were to be here always, or as if when they die there were an end of them; and it is not strange that those live like beasts who think they shall die like beasts, but on such the noble faculties of reason are perfectly lost and thrown away.

3. An inference drawn from it (Ecc 3:22): There is nothing better, as to this world, nothing better to be had out of our wealth and honour, than that a man should rejoice in his own works, that is, (1.) Keep a clear conscience, and never admit iniquity into the place of righteousness. Let every man prove his own work, and approve himself to God in it, so shall he have rejoicing in himself alone, Gal 6:4. Let him not get nor keep any thing but what he can rejoice in. See 2Co 1:12. (2.) Live a cheerful life. If God have prospered the work of our hands unto us, let us rejoice in it, and take the comfort of it, and not make it a burden to ourselves and leave others the joy of it; for that is our portion, not the portion of our souls (miserable are those that have their portion in this life, Psa 17:14, and fools are those that choose it and take up with it, Luk 12:19), but it is the portion of the body; that only which we enjoy is ours out of this world; it is taking what is to be had and making the best of it, and the reason is because none can give us a sight of what shall be after us, either who shall have our estates or what use they will make of them. When we are gone it is likely we shall not see what is after us; there is no correspondence that we know of between the other world and this, Job 14:21. Those in the other world will be wholly taken up with that world, so that they will not care for seeing what is done in this; and while we are here we cannot foresee what shall be after us, either as to our families or the public. It is not for us to know the times and seasons that shall be after us, which, as it should be a restraint to our cares about this world, so it should be a reason for our concern about another. Since death is a final farewell to this life, let us look before us to another life.

Keil-Delitzsch: Ecc 3:15

"That which is now hath been long ago; and that which will be hath already been: God seeketh after that which was crowded out."The words: "hath been long ago"( הוּא כּבר ), are used of that which the present represents as something that hath been, as the fruit of a development; the words: "hath already been"( היה כּבר ), are used of the future ( ל אשׁר , τὸ μέλλον , vid ., Gesen. §132. 1), as denying to it the right of being regarded as something new. The government of God is not to be changed, and does not change; His creative as well as His moral ordering of the world produces with the same laws the same phenomena (the ו corresponds to this line of thought here, as at Ecc 3:14 ) - God seeks את־ן (cf. Ecc 7:7; Ewald, §277d). Hengstenberg renders: God seeks the persecuted (lxx, Symm., Targ., Syr.), i.e. , visits them with consolation and comfort. Nirdaph here denotes that which is followed, hunted, pressed, by which we may think of that which is already driven into the past; that God seeks, seeks it purposely, and brings it back again into the present; for His government remains always, and brings thus always up again that which hath been. Thus Jerome: Deut instaurat quod abiit ; the Venet.: ὃ τηεὸς ζητήσει τὸ ἀπεληλαμένον ; and thus Geier, among the post-Reform. interpreters: praestat ut quae propulsa sunt ac praeterierunt iterum innoventur ac redeant ; and this is now the prevailing exposition, after Knobel, Ewald, and Hitzig. The thought is the same as if we were to translate: God seeks after the analogue. In the Arab., one word in relation to another is called muradif , if it is cogn. to it; and mutaradifat is the technical expression for a synonym. In Heb. the expression used is שׁמות נרדּפים , they who are followed the one by another, - one of which, as it were, treads on the heels of another. But this designation is mediated through the Arab. In evidence of the contrary, ancient examples are wanting.

Keil-Delitzsch: Ecc 3:16

"And, moreover, I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that wickedness was there."The structure of the verse is palindromic, like Ecc 1:6; Ecc 2:10; Ecc 4:1. We might also render מקום as the so-called casus absol ., so that שׁם ... מק is an emphatic בּמקום (Hitz.), and the construction like Jer 46:5; but the accentuation does not require this (cf. Gen 1:1); and why should it not be at once the object to ראיתי , which in any case it virtually is? These two words שׁמה הרשׁע might be attribut. clauses: where wickedness (prevails), for the old scheme of the attributive clause (the tsfat ) is not foreign to the style of this book ( vid ., Ecc 1:13, nathan = nethano ; and Ecc 5:12, raithi = reithiha ); but why not rather virtual pred. accus.: vidi locum juris ( quod ) ibi impietas ? Cf. Neh 13:23 with Psa 37:25. The place of "judgment"is the place where justice should be ascertained and executed; and the place of "righteousness,"that where righteousness should ascertain and administer justice; for mishpat is the rule (of right), and the objective matter of fact; tsedek , a subjective property and manner of acting. רשׁע is in both cases the same: wickedness (see under Psa 1:1), which bends justice, and is the contrary of tsěděk , i.e. , upright and moral sternness. רשׁע elsewhere, like mělěk̂ tsěděk , preserves in p . its e , but here it takes rank along with חסד , which in like manner fluctuates (cf. Psa 130:7 with Pro 21:21). שׁמּה is here = שׁם , as at Psa 122:5, etc.; the locative ah suits the question Where? as well as in the question Whither? - He now expresses how, in such a state of things, he arrived at satisfaction of mind.

Keil-Delitzsch: Ecc 3:17

"I said in mine heart: God shall judge the righteous as well as the wicked: for there is there a time for every purpose and for every work."Since "the righteous"stands first, the word ישׁפּט has here the double sense of judging [richtens = setting upright] = acting uprightly, justly by one, as in the shofteni of Psa 7:9; Psa 26:1, etc., and of judging = inflicting punishment. To the righteous, as well as to the wicked,

(Note: The lxx (in Aquila's manner): σὺν τὸν δίκαιον καὶ σὺν τὸν ἀσεβῆ - according to the Talm. hermeneut. rule, that where the obj. is designated by את , with that which is expressly named, something else is associated, and is to be thought of along with it.)

God will administer that which of right belongs to them. But this does not immediately happen, and has to be waited for a long time, for there is a definite time for every undertaking (Ecc 3:1), and for ( על , in the more modern form of the language, interchanges promiscue with אל ht and ל , e.g. , Jer 19:15; Eze 22:3; Ewald, §217 i ) every work there is a "time."This שׁם , defended by all the old interpreters, cannot have a temporal sense: tunc = in die judicii (Jerome, Targ.), cf. Psa 14:5; 36:13, for "a time of judgment there is for all one day"is not intended, since certainly the שׁם (day of judgment) is this time itself, and not the time of this time. Ewald renders שׁם as pointing to the past, for he thus construes: the righteous and the unrighteous God will judge (for there is a time for everything), and judge ( vav thus explicat., "and that too,""and indeed") every act there, i.e. , everything done before. But this שׁם is not only heavy, but also ambiguous and purposeless; and besides, by this parenthesizing of the words וגו עת כּי for there is a time for everything, the principal thought, that with God everything, even His act of judgment, has its time, is robbed of its independence and of the place in the principal clause appropriate to it. But if שׁם is understood adverbially, it certainly has a local meaning connected with it: there, viz., with God, apud Deum ; true, for this use of the word Gen 49:24 affords the only example, and it stands there in the midst of a very solemn and earnest address. Therefore it lies near to read, with Houbig., Döderl., Palm., and Hitz., שׁם , "a definite time ... has He (God) ordained;" שׂום ( שׂים ) is the usual word for the ordinances of God in the natural world and in human history (Pro 8:29; Exo 21:13; Num 24:23; Hab 1:12, etc.), and, as in the Assyr. simtuv , so the Heb. שׂימה ( שׂוּמה ), 2Sa 13:32, signifies lot or fate, decree.

(Note: Vid ., Schrader's Keilsch. u. A. T. p. 105, simtu ubilsu , i.e. , fate snatched him away (Heb. simah hovilathhu ), cf. Fried. Delitzsch's Assyr. Stud . p. 66f.)

With this reading, Elster takes exception to the position of the words; but at Jdg 6:19 also the object goes before שׂם , and "unto every purpose and for every work"is certainly the complement of the object-conception, so that the position of the words is in reality no other than at Ecc 10:20 ; Dan 2:17 . Quite untenable is Herzfeld's supposition (Fürst, Vaih.), that שׁם has here the Talm. signification: aestimat , taxat , for (1) this שׁוּם = Arab. sham , has not על , but the accus. after it; (2) the thought referring to the tie on which Ecc 3:18 rests is thereby interrupted. Whether we read שׂם , or take שׁם in the sense of עמּו (Job 25:2; Job 23:14, etc.), the thought is the same, and equally congruous: God will judge the innocent and the guilty; it shall be done some time, although not so soon as one might wish it, and think necessary, for God has for every undertaking and for every work its fixed time, also its judicial decision ( vid ., at Psa 74:3); He permits wickedness, lets it develope itself, waits long before He interposes ( vid ., under Isa 18:4.).

Reflecting on God's delay to a time hidden from men, and known only to Himself, Koheleth explains the matter to himself in the following verse: -

Keil-Delitzsch: Ecc 3:18

"Thus I said then in mine heart: (it happeneth) for the sake of the children of men that God might sift them, and that they might see that they are like the cattle, they in themselves."Regarding על־דּב for the sake of = on account of as at Ecc 8:2, vid ., under Psa 110:4, where it signifies after ( κατά ) the state of the matter. The infin. לבּ is not derived from בּוּר . - לּבוּר , Ecc 9:1, is only the metaplastic form of לבר or לברר - but only from בּרר , whose infin. may take the form בּר , after the form רד , to tread down, Isa 45:1, שׁך , to bow, Jer 5:26; but nowhere else is this infin. form found connected with a suff.; קחם , Hos 11:3, would be in some measure to be compared, if it could be supposed that this = בּקחתּם , sumendo eos . The root בר proceeds, from the primary idea of cutting, on the one side to the idea of separating, winnowing, choosing out; and, on the other, to that of smoothing, polishing, purifying ( vid ., under Isa 49:2). Here, by the connection, the meaning of winnowing, i.e. , of separating the good from the bad, is intended, with which, however, as in לברר , Dan 11:35, the meaning of making clear, making light, bringing forward into the light, easily connects itself (cf. Shabbath 138 a , 74 a ), of which the meaning to winnow (cf. להבר , Jer 4:11) is only a particular form;

(Note: Not "to sift,"for not בּרר but רקּד , means "to sift"(properly, "to make to keep up,""to agitate"); cf. Shebîith v. 9.)

cf. Sanhedrin 7 b : "when a matter is clear, brwr, to thee (free from ambiguity) as the morning, speak it out; and if not, do not speak it."

In the expression לב האל , the word האל is, without doubt, the subject, according to Gesen. §133. 2. 3; Hitz. regards האל as genit., which, judged according to the Arab., is correct; it is true that for li -imti -ḥânihim allahi (with genit. of the subj.), also allahu (with nominat. of the subj.) may be used; but the former expression is the more regular and more common ( vid ., Ewald's Gramm. Arab . §649), but not always equally decisive with reference to the Heb. usus loq . That God delays His righteous interference till the time appointed beforehand, is for the sake of the children of men, with the intention, viz., that God may sift them, i.e. , that, without breaking in upon the free development of their characters before the time, He may permit the distinction between the good and the bad to become manifest. Men, who are the obj. to לב , are the subject to לראותו to be supplied: et ut videant ; it is unnecessary, with the lxx, Syr., and Jerome, to read ולראות (= וּלהר ): ut ostenderet . It is a question whether המּה

(Note: המּה שׁהם בּהמה thus accented rightly in F. Cf. Michlol 216 a .)

is the expression of the copula: sunt ( sint ), or whether hēmmah lahěm is a closer definition, co-ordinate with shehem behēmah . The remark of Hitzig, that lahěm throws back the action on the subject, is not clear. Does he suppose that lahem belongs to liroth ? That is here impossible. If we look away from lahem , the needlessly circumstantial expression הם ... שה can still be easily understood: hemmah takes up, as an echo, behemah , and completes the comparison (compare the battology in Hos 13:2). This play upon words musically accompanying the thought remains also, when, according to the accentuation שׁה בהם ה לה , we take hemmah along with lahem , and the former as well as the latter of these two words is then better understood. The ל in להם is not that of the pure dat. (Aben Ezra: They are like beasts to themselves, i.e. , in their own estimation), but that of reference, as at Gen 17:20, "as for Ishmael;"cf. Psa 3:3; 2Ki 5:7; cf. אל , 1Sa 1:27, etc. Men shall see that they are cattle (beasts), they in reference to themselves, i.e. , either they in reference to themselves mutually (Luther: among themselves), or: they in reference to themselves. To interpret the reference as that of mutual relation, would, in looking back to Ecc 3:16, commend itself, for the condemnation and oppression of the innocent under the appearance of justice is an act of human brutishness. But the reason assigned in Ecc 3:19 does not accord with this reciprocal rendering of lahem . Thus lahem will be meant reflexively, but it is not on that account pleonastic (Knobel), nor does it ironically form a climax: ipsissimi = steplang7 höchstselbst (Ewald, §315a); but "they in reference to themselves"is = they in and of themselves, i.e. , viewed as men (viewed naturally). If one disregards the idea of God's interfering at a future time with the discordant human history, and, in general, if one loses sight of God, the distinction between the life of man and of beast disappears.

Keil-Delitzsch: Ecc 3:19

"For the children of men are a chance, and the beast a chance, and they both have once chance: as the death of the one, so that death of the other, and they have all one breath; and there is no advantage to a man over a beast, for all is vain."If in both instances the word is pointed מקרה (lxx), the three-membered sentence would then have the form of an emblematical proverb (as e.g. , Pro 25:25): "For as the chance of men, so ( vav of comparison) the chance of the beast; they have both one chance." מקרה with segol cannot possibly be the connecting form (Luzz.), for in cases such as מע שׂ ם , Isa 3:24, the relation of the words is appositional, not genitival. This form מקר , thus found three times, is vindicated by the Targ. (also the Venet.) and by Mss.; Joseph Kimchi remarks that "all three have segol , and are thus forms of the absolutus ."The author means that men, like beasts, are in their existence and in their death influenced accidentally, i.e. , not of necessity, and are wholly conditioned, not by their own individual energy, but by a power from without - are dependent beings, as Solon (Herod. i. 32) says to Croesus: "Man is altogether συμφορή ," i.e. , the sport of accident. The first two sentences mean exclusively neither that men (apart from God) are, like beasts, the birth of a blind accident (Hitz.), nor that they are placed under the same law of transitoriness (Elst.); but of men, in the totality of their being, and doing, and suffering, it is first said that they are accidental beings; then, that which separates them from this, that they all, men like beasts, are finally exposed to one, i.e. , to the same fate. As is the death of one, so is the death of the other; and they all have one breath, i.e. , men and beasts alike die, for this breath of life ( חיּים רוּח , which constitutes a beast - as well as a man a חיּה נפשׁ ) departs from the body (Psa 104:29). In זה ... זה (as at Ecc 6:5; Exo 14:20, and frequently), להם (mas. as genus potius ) is separately referred to men and beasts. With the Mishnic בּמות = bibl. כּמו (cf. Maaser Sheni , v. 2), the כּמות here used has manifestly nothing to do. The noun מותר , which in the Book of Proverbs (Pro 14:23; Pro 21:5, not elsewhere) occurs in the sense of profit, gain, is here in the Book of Koheleth found as a synon. of יתרון , "preference,"advantage which is exclusively peculiar to it. From this, that men and beasts fall under the same law of death, the author concludes that there is no preference of a man to a beast; he doubtless means that in respect of the end man has no superiority; but he expresses himself thus generally because, as the matter presented itself to him, all-absorbing death annulled every distinction. He looks only to the present time, without encumbering himself with the historical account of the matter found in the beginning of the Tôra ; and he adheres to the external phenomenon, without thinking, with the Psalmist in Ps 49, that although death is common to man with the beast, yet all men do not therefore die as the beast does. That the beast dies because it must, but that in the midst of this necessity of nature man can maintain his freedom, is for him out of view. הבל הכּל , the ματαιότης , which at last falls to man as well as to the beast, throws its long dark shadows across his mind, and wholly shrouds it.

Keil-Delitzsch: Ecc 3:20

"All goes hence to one place; all has sprung out of the dust, and all returns to the dust again."The "one place"is (as at Ecc 6:6) the earth, the great graveyard which finally receives all the living when dead. The art. of the first העפר is that denoting species; the art. of the second is retrospective: to the dust whence he sprang (cf. Psa 104:29; Psa 146:4); otherwise, Gen 3:19 (cf. Job 34:15), "to dust shalt thou return,"shalt become dust again. From dust to dust (Sir. 40:11; 41:10) is true of every living corporeal thing. It is true there exists the possibility that with the spirit of the dying man it may be different from what it is with the spirit of the dying beast, but yet that is open to question.

Keil-Delitzsch: Ecc 3:21

"Who knoweth with regard to the spirit of the children of men, whether it mounteth upward; and with regard to the spirit of a beast, whether it goeth downward to the earth?"The interrogative meaning of העלה and הירדת is recognised by all the old translators: lxx, Targ., Syr., Jerome, Venet., Luther. Among the moderns, Heyder ( vid ., Psychol . p. 410), Hengst., Hahn, Dale, and Bullock take the h in both cases as the article: "Who knoweth the spirit of the children of men, that which goeth upward ... ?"But (1) thus rendered the question does not accord with the connection, which requires a sceptical question; (2) following "who knoweth,"after Ecc 2:19; Ecc 6:12, cf. Jos 2:14, an interrogative continuance of the sentence was to be expected; and (3) in both cases היא stands as designation of the subject only for the purpose of marking the interrogative clause (cf. Jer 2:14), and of making it observable that ha'olah and hayorěděth are not appos. belonging as objects to רוח and ורוח . It is questionable, indeed, whether the punctuation of these words, העלה and היּרדת , as they lie before us, proceeds from an interrogative rendering. Saadia in Emunoth c. vi., and Juda Halevi in the Kuzri ii. 80, deny this; and so also do Aben Ezra and Kimchi. And they may be right. For instead of העלה , the pointing ought to have been העלה (cf. העלה , Job 13:25) when used as interrog. an ascendens; even before א the compens. lengthening of the interrog. ha is nowhere certainly found

(Note: For ה is to be read with a Pattach in Jdg 6:31; Jdg 12:5; Neh 6:11; cf. under Gen 19:9; Gen 27:21. In Num 16:22 the ה of האישׁ is the art., the question is not formally designated.

instead of the virtual reduplication; and thus also the parallel היּר is not to be judged after היּי , Lev 10:19, הדּ , Eze 18:29, - we must allow that the punctation seeks, by the removal of the two interrog. ha ( ה ), to place that which is here said in accord with Ecc 12:7. But there is no need for this. For יודע מי does not quite fall in with that which Lucretius says (Lib. I):

"Ignoratur enim quae sit natura animai,

Nata sit an contra nascentibus insinuetur?

An simul intereat nobiscum morte diremta?"

It may certainly be said of mi yode'a , as of ignoratur , that it does not exclude every kind of knowledge, but only a sure and certain knowledge resting on sufficient grounds; interire and ירד לם are also scarcely different, for neither of the two necessarily signifies annihilation, but both the discontinuance of independent individual existence. But the putting of the question by Koheleth is different, for it discloses more definitely than this by Lucretius, the possibility of a different end for the spirit of a man from that which awaits the spirit of a beast, and thus of a specific distinction between these two principles of life. In the formation even of the dilemma: Whether upwards or downwards, there lies an inquiring knowledge; and it cannot surprise us if Koheleth finally decides that the way of the spirit of a man is upwards, although it is not said that he rested this on the ground of demonstrative certainty. It is enough that, with the moral necessity of a final judgment beyond the sphere of this present life, at the same time also the continued existence of the spirit of man presented itself to him as a postulate of faith. One may conclude from the desiderium aeternitatis (Ecc 3:11) implanted in man by the Creator, that, like the instincts implanted in the beasts, it will be calculated not for deception, but for satisfaction; and from the למעלה , Pro 15:24 - i.e. , the striving of a wise man rising above earthly, temporary, common things, - that death will not put an end to this striving, but will help it to reach its goal. But this is an indirect proof, which, however, is always inferior to the direct in force of argument. He presupposes that the Omnipotence and Wisdom which formed the world is also at the same time Love. Thus, though at last, it is faith which solves the dilemma, and we see from Ecc 12:7 that this faith held sway over Koheleth. In the Book of Sirach, also, the old conception of Hades shows itself as yet dominant; but after the οὐκ ἀτηάνατος υἱὸς ἀντηρώπου , 17:25, we read towards the end, where he speaks of Elias: καὶ τὰρ ἡμεῖς ζωῇ ζησόμεθα , 48:11. In the passage before us, Koheleth remains in doubt, without getting over it by the hand of faith. In a certain reference the question he here proposes is to the present day unanswered; for the soul, or, more correctly, according to the biblical mode of conception the spirit from which the soul-life of all corporeal beings proceeds, is a monas, and as such is indestructible. Do the future of the beast's soul and of man's soul not then stand in a solidaric mutual relation to each other? In fact, the future life presents to us mysteries the solution of which is beyond the power of human thought, and we need not wonder that Koheleth , this sober-minded, intelligent man, who was inaccessible to fantastic self-deception, arrives, by the line of thought commenced at Ecc 3:16, also again at the ultimatum .

Keil-Delitzsch: Ecc 3:22

"Thus I then saw that there is nothing better than that a man should rejoice in his works, for that is his portion; for who can bring him to this, that he gains an insight into that which shall be after him?"Hengstenberg, who has decided against the interrog. signification of the twice-repeated ה in Ecc 3:21, now also explains אהריו ... בּמה , not: What shall become of him after it (his death)? but: What further shall be done after the state in which he now finds himself? Zöckler, although rightly understanding both ה as well as אחריו (after him = when he will be separated, or separates from this life, Ecc 7:14; Ecc 9:3; cf. Gen 24:67), yet proceeds on that explanation of Hengstenberg's, and gives it the rendering: how things shall be on the earth after his departure. But (1) for this thought, as Ecc 6:12 shows, the author had a more suitable form of expression; (2) this thought, after the author has, Ecc 3:21, explained it as uncertain whether the spirit of a man in the act of death takes a different path from that of a beast, is altogether aside from the subject, and it is only an apologetic tendency not yet fully vanquished which here constrains him. The chain of thought is however this: How it will be with the spirit of a man when he dies, who knows? What will be after death is thus withdrawn from human knowledge. Thus it is best to enjoy the present, since we connect together (Ecc 2:24) labour and enjoyment mediated thereby. This joy of a man in his work - i.e. , as Ecc 5:18 : which flows from his work as a fountain, and accompanies him in it (Ecc 8:15) - is his portion, i.e. , the best which he has of life in this world. Instead of בּמה־שּׁ , the punctuation is בּמה , because שׁיהיה אחריו is a kindred idea; vid .' regarding מה under Ecc 2:22. And לראות בּ is sued, because it is not so much to be said of the living, that he cannot foresee how it shall be with him when he dies, as that he can gain no glimpse into that world because it is an object that has for him no fixity.

Constable: Ecc 2:18--6:10

B. General Observations 2:18-6:9

Thus far Solomon had reflected on the futility of all human endeavor generally (1:3-11) and the futility of human achievement (1:12-15) and his own achievements in particular (2:1-17). Next he turned to an evaluation of labor, his own (2:18-20) as well as that of all other people (2:21-6:9).

Constable: Ecc 3:1--4:4

2. Labor and divine providence 3:1-4:3

In this section Solomon expressed his conviction that in view of God's incomprehensible workings all human toil is without permanent profit.

3:1-8 As is customary in Ecclesiastes the writer began this section by stating a thesis (v. 1). He then proceeded to illustrate and to prove it true (vv. 2-8). "Event" (v. 1) means human activity that one engages in by deliberate choice. Each of these events has its proper time and duration.

Verses 2-8 are a poem in which the preacher listed 14 opposites.

"The fact that Solomon utilized polar opposites in a multiple of seven and began his list with birth and death is highly significant. The number seven suggests the idea of completeness and the use of polar opposites--a well-known poetic device called merism--suggests totality (cf. Ps. 139:2-3)."³⁴

The casting of stones (v. 5) probably refers to the ancient custom of destroying a farmer's field by throwing stones on it. The gathering of stones describes the clearing of stones from a field.³⁵ The fact that there are proper times for expressing love and other times for refraining from love reminds us that there are standards for sex, though this is not the only application.

"Verses 1-8 have an important connection with the theme of the book and relate closely to what precedes and to what follows. Man is to take his life day by day from the hand of God (2:24-26; 3:12-13), realizing that God has a fitting time for each thing to be done (v. 1). The significance of this section is that man is responsible to discern the right times for the right actions; and when he does the right action according to God's time, the result is beautiful' (v. 11)."³⁶

3:9 Another rhetorical question expects another negative response (cf. 1:3; 2:11). There is no net gain in one's toil given Solomon's perspective.

". . . one thing that elevates us above the animal world, in addition to the God-given sense of eternity [v. 11], is the desire to understand the whole. This accounts for all science, philosophy, and human knowledge, as well as theology."³⁷

3:10-11 God's plan is unfathomable. Nevertheless, God has an appropriate time for every activity (v. 11). The meaning is not, "beautiful in its own way," as the song goes. God has also placed within the heart of every person a sense of eternity and a desire to know the eternal significance of what we do (v. 11, "set eternity in their heart").

"This quest is a deep-seated desire, a compulsive drive, because man is made in the image of God to appreciate the beauty of creation (on an aesthetic level); to know the character, composition, and meaning of the world (on an academic and philosophical level); and to discern its purpose and destiny (on a theological level). . . . Man has an inborn inquisitiveness and capacity to learn how everything in his experience can be integrated to make a whole."³⁸

"Eternity' to Old Testament people was not timelessness or absence of time. They knew no such realm. It was, rather, extension of time--as far back and as far forward as one could imagine--'time in its wholeness' (JB), sense of time past and future' (NEB)."³⁹

We cannot grasp fully all of God's plans. Consequently because we cannot see the full consequences of our works beyond the grave our labor lacks ultimate gratification.

Verse 11 "summarizes the teacher's whole argument, and in context (3:10-15) it serves equally well as a summary for the entire wisdom corpus."⁴⁰

3:12-13 Solomon repeated his former counsel in view of this limited perspective (cf. 2:24). "Do good" (v. 12) should read "enjoy themselves." We could translate verse 13, "If any man eats and drinks and finds satisfaction in all his toil, it is a gift of God."⁴¹

3:14-15 Solomon described God's plans and our proper response in view of our inability to comprehend them fully. We should fear God.

3:16-4:3 A phenomenon that makes it most difficult for us to understand God's ways and respond to them properly is the problem of injustice in this life. Solomon believed God would eventually balance the scales of justice (v. 17) and that He uses injustice for His own purposes (v. 18). Probably Solomon believed judgment would take place on earth (Prov. 22:22-23), though he did not teach this explicitly. God uses injustice to remind us of our finite bestiality, among other things. We behave as beasts and die like them (vv. 18-20). "The same place" (v. 20) is the grave, not that man's future is identical to an animal's. No one can observe any differences between the future of man and animals, but God has revealed these differences. In view of these things Solomon repeated his counsel (v. 22).

God has, of course, enabled us to see what will occur after we die by giving us additional revelation after Solomon's time. The alternative response to the one Solomon advocated is despair, which reflecting on unjust oppression causes (4:1-3).

Commentary -- Other

Critics Ask: Ecc 3:19

ECCLESIASTES 3:19 —Is man’s fate the same as that of animals?

PROBLEM: Solomon seems to claim here that there is no difference between the death of humans and animals. “One thing befalls them: as one dies, so dies the other.” Yet Solomon asserts later that, unlike animals, when a human dies, “the spirit will return to God who gave it” ( Ecc. 12:7 ). How can this conflict be explained?

SOLUTION: There are both similarities and differences between the death of animals and humans. In both cases, their bodies die and return to dust. Likewise, their death is certain, and both are powerless to prevent it. In these respects, thephysical phenomena are the same for both humans and animals.

On the other hand, humans have immortal souls (spirits), and animals do not ( Ecc. 12:7 ; cf. 3:21 ). Of no beasts does the Bible say, “to be absent from the body … [is] to be present with the Lord” ( 2 Cor. 5:8 ). Likewise, nowhere does the Bible speak of the resurrection of animals, as it does of all human beings (cf. John 5:28-29 ; Rev. 20:4-6 ). So there is a big difference in the spiritual realm between the death of humans and animals. Consider the following summary:

HUMAN AND ANIMAL DEATHS   

SIMILARITIES DIFFERENCES   

Physically Spiritually   

In the body In the soul   

Life before death Life after death   

Mortality of the body Immortality of the person   

How the body decays That the body is raised   

No control over death Experience of a resurrection   

Critics Ask: Ecc 3:20

ECCLESIASTES 3:20 —If all return to dust, how can there be a resurrection?

PROBLEM: Some have argued against a physical resurrection on the grounds that the scattered fragments of decomposed corpses cannot be reassembled, since some become plants, or others are eaten by animals or even cannibals. Yet, the Bible declares that all bodies will “come forth” from the “graves” ( John 5:28-29 ).

SOLUTION: Several things must be noted in this connection. First, as many scholars have pointed out, if necessary, it would be no problem for an omnipotent God to bring all of the exact particles of one’s body together again at the resurrection. Certainly He who created every particle in the universe could reconstitute the relatively few particles (by comparison) in a human body. The God who created the world out of nothing is surely able to fashion a resurrection body out of something.

Second, it is not necessary to believe that the same particles will be restored in the resurrection body. Even common sense dictates that a body can be the same physical body without having the same physical particles. The observable fact that bodies eat food and give off waste products, as well as get fatter and skinnier, is sufficient evidence of this. Certainly, we do not say that one’s body is no longer material or no longer her body simply because she gains or loses weight.

Third, in the light of modern science it is unnecessary to believe that God will reconstitute the exact particles one had in his pre-resurrection body. The physical body remains physical even though, according to science, the exact physical molecules in it change every seven years or so. So, the resurrection body can be just as material as our present bodies and still have new molecules in it.   

ECCLESIASTES 3:20-21 —If there is life after death, why does Solomon declare that man has no advantage over the beasts?

PROBLEM: The Bible teaches that the soul survives death ( Phil. 1:23 ; 2 Cor. 5:8 ; Rev. 6:9 ). But, Ecclesiastes insists that “all go to one place: all are from the dust, and all return to dust” (v. 20 ). Hence, “man has no advantage over beasts, for all is vanity” ( 3:19 ).

SOLUTION: The reference here is to the human body, not to the soul. Both men and beast die and their bodies return to dust. However, humans are different in that their soul “goes upward” (v. 21 ). In fact, Solomon speaks of “eternity” in the human heart ( Ecc. 3:11 ) and of its immortality when he declares that at death “man goes to his eternal home” ( 12:5 ). He also emphasized that we should fear God because there is a day when “God will bring you into judgment” after this life ( 11:9 ). So Ecclesiastes is not denying life after death; it is warning about the futility of living only for this life “under the sun” (cf. 1:3 , 13 ; 2:18 ). (See prior comments under 3:19 .)   

Critics Ask: Ecc 3:21

ECCLESIASTES 3:20-21 —If there is life after death, why does Solomon declare that man has no advantage over the beasts?

PROBLEM: The Bible teaches that the soul survives death ( Phil. 1:23 ; 2 Cor. 5:8 ; Rev. 6:9 ). But, Ecclesiastes insists that “all go to one place: all are from the dust, and all return to dust” (v. 20 ). Hence, “man has no advantage over beasts, for all is vanity” ( 3:19 ).

SOLUTION: The reference here is to the human body, not to the soul. Both men and beast die and their bodies return to dust. However, humans are different in that their soul “goes upward” (v. 21 ). In fact, Solomon speaks of “eternity” in the human heart ( Ecc. 3:11 ) and of its immortality when he declares that at death “man goes to his eternal home” ( 12:5 ). He also emphasized that we should fear God because there is a day when “God will bring you into judgment” after this life ( 11:9 ). So Ecclesiastes is not denying life after death; it is warning about the futility of living only for this life “under the sun” (cf. 1:3 , 13 ; 2:18 ). (See prior comments under 3:19 .)   

Introduction / Outline

JFB: Ecclesiastes (Book Introduction)

The Hebrew title is Koheleth, which the speaker in it applies to himself (Ecc 1:12), "I, Koheleth, was king over Israel." It means an Assembler or Convener of a meeting and a Preacher to such a meeting. The feminine form of the Hebrew noun, and its construction once (Ecc 7:27) with a feminine verb, show that it not only signifies Solomon, the Preacher to assemblies (in which case it is construed with the verb or noun masculine), but also Divine Wisdom (feminine in Hebrew) speaking by the mouth of the inspired king. In six cases out of seven it is construed with the masculine. Solomon was endowed with inspired wisdom (1Ki 3:5-14; 1Ki 6:11-12; 1Ki 9:1-9; 1Ki 11:9-11), specially fitting him for the task. The Orientals delight in such meetings for grave discourse. Thus the Arabs formerly had an assembly yearly, at Ocadh, for hearing and reciting poems. Compare "Masters of assemblies" (see on Ecc 12:11, also Ecc 12:9). "The Preacher taught the people knowledge," probably viva voce ("orally"); 1Ki 4:34; 1Ki 10:2, 1Ki 10:8, 1Ki 10:24; 2Ch 9:1, 2Ch 9:7, 2Ch 9:23, plainly refer to a somewhat public divan met for literary discussion. So "spake," thrice repeated (1Ki 4:32-33), refers not to written compositions, but to addresses spoken in assemblies convened for the purpose. The Holy Ghost, no doubt, signifies also by the term that Solomon's doctrine is intended for the "great congregation," the Church of all places and ages (Psa 22:25; Psa 49:2-4).

Solomon was plainly the author (Ecc 1:12, Ecc 1:16; Ecc 2:15; Ecc 12:9). That the Rabbins attribute it to Isaiah or Hezekiah is explicable by supposing that one or the other inserted it in the canon. The difference of its style, as compared with Proverbs and Song of Solomon, is due to the difference of subjects, and the different period of his life in which each was written; the Song, in the fervor of his first love to God; Proverbs, about the same time, or somewhat later; but Ecclesiastes in late old age, as the seal and testimony of repentance of his apostasy in the intervening period: Psa 89:30, Psa 89:33 proves his penitence. The substitution of the title Koheleth for Solomon (that is, peace), may imply that, having troubled Israel, meantime he forfeited his name of peace (1Ki 11:14, 1Ki 11:23); but now, having repented, he wishes to be henceforth a Preacher of righteousness. The alleged foreign expressions in the Hebrew may have been easily imported, through the great intercourse there was with other nations during his long reign. Moreover, supposed Chaldaisms may be fragments preserved from the common tongue of which Hebrew, Syriac, Chaldee, and Arabic were offshoots.

THE SCOPE of Ecclesiastes is to show the vanity of all mere human pursuits, when made the chief end, as contrasted with the real blessedness of true wisdom, that is, religion. The immortality of the soul is dwelt on incidentally, as subsidiary to the main scope. Moses' law took this truth for granted but drew its sanctions of rewards and punishments in accordance with the theocracy, which was under a special providence of God as the temporal King of Israel, from the present life, rather than the future. But after Israel chose an earthly king, God withdrew, in part, His extraordinary providence, so that under Solomon, temporal rewards did not invariably follow virtue, and punishments vice (compare Ecc 2:16; Ecc 3:19; Ecc 4:1; Ecc 5:8; Ecc 7:15; Ecc 8:14; Ecc 9:2, Ecc 9:11). Hence the need arises to show that these anomalies will be rectified hereafter, and this is the grand "conclusion," therefore, of the "whole" book, that, seeing there is a coming judgment, and seeing that present goods do not satisfy the soul, "man's whole duty is to fear God and keep his commandments" (Ecc 12:13-14), and meanwhile, to use, in joyful and serene sobriety, and not abuse, the present life (Ecc 3:12-13).

It is objected that sensual epicurism seems to be inculcated (Ecc 3:12-13, Ecc 3:22, &c.); but it is a contented, thankful enjoyment of God's present gifts that is taught, as opposed to a murmuring, anxious, avaricious spirit, as is proved by Ecc 5:18, compare with Ecc 5:11-15, not making them the chief end of life; not the joy of levity and folly; a misunderstanding which he guards against in Ecc 7:2-6; Ecc 11:9; Ecc 12:1. Again, Ecc 7:16; Ecc 9:2-10, might seem to teach fatalism and skepticism. But these are words put in the mouth of an objector; or rather, they were the language of Solomon himself during his apostasy, finding an echo in the heart of every sensualist, who wishes to be an unbeliever, and, who, therefore, sees difficulties enough in the world around wherewith to prop up his wilful unbelief. The answer is given (Ecc 7:17-18; Ecc 9:11-12; Ecc 11:1, Ecc 11:6; Ecc 12:13). Even if these passages be taken as words of Solomon, they are to be understood as forbidding a self-made "righteousness," which tries to constrain God to grant salvation to imaginary good works and external strictness with which it wearies itself; also, that speculation which tries to fathom all God's inscrutable counsels (Ecc 8:17), and that carefulness about the future forbidden in Mat 6:25.

THE CHIEF GOOD is that the possession of that which makes us happy, is to be sought as the end, for its own sake; whereas, all other things are but means towards it. Philosophers, who made it the great subject of inquiry, restricted it to the present life, treating the eternal as unreal, and only useful to awe the multitude with. But Solomon shows the vanity of all human things (so-called philosophy included) to satisfy the soul, and that heavenly wisdom alone is the chief good. He had taught so when young (Pro 1:20; Pro 8:1); so also; in Song of Solomon, he had spiritualized the subject in an allegory; and now, after having long personally tried the manifold ways in which the worldly seek to reach happiness, he gives the fruit of his experience in old age.

It is divided into two parts-- Ecc. 1:1-6:10 showing the vanity of earthly things; Ecc. 6:10-12:14, the excellence of heavenly wisdom. Deviations from strict logical methods occur in these divisions, but in the main they are observed. The deviations make it the less stiff and artificial, and the more suited to all capacities. It is in poetry; the hemistichal division is mostly observed, but occasionally not so. The choice of epithets, imagery, inverted order of words, ellipses, parallelism, or, in its absence, similarity of diction, mark versification.

JFB: Ecclesiastes (Outline)

• INTRODUCTION. (Ecc. 1:1-18)

TSK: Ecclesiastes 3 (Chapter Introduction)

Overview

Ecc 3:1, By the necessary change of times, vanity is added to human travail; Ecc 3:11, There is an excellency in God’s works; Ecc 3:16, But as for man, God shall judge his works hereafter, though here he be like a beast.

Poole: Ecclesiastes 3 (Chapter Introduction)

CHAPTER 3

Every thing hath its time; in which, to enjoy it, and therewith do good to others, is our good, Ecc 3:1-13 . God doth all according to his decree that we should fear him, and there is nothing new, Ecc 3:14,15 . The vanity of unjust judgment; God is the great Judge of all, Ecc 3:16,17 ; and he will make men know that they are here but as brute beasts, Ecc 3:18-22 .

MHCC: Ecclesiastes (Book Introduction)

The name of this book signifies " The Preacher." The wisdom of God here preaches to us, speaking by Solomon, who it is evident was the author. At the close of his life, being made sensible of his sin and folly, he recorded here his experience for the benefit of others, as the book of his repentance; and he pronounced all earthly good to be " vanity and vexation of spirit." It convinces us of the vanity of the world, and that it cannot make us happy; of the vileness of sin, and its certain tendency to make us miserable. It shows that no created good can satisfy the soul, and that happiness is to be found in God alone; and this doctrine must, under the blessed Spirit's teaching, lead the heart to Christ Jesus.

MHCC: Ecclesiastes 3 (Chapter Introduction)

(Ecc 3:1-10) The changes of human affairs.

(Ecc 3:11-15) The Divine counsels unchangeable.

(Ecc 3:16-22) The vanity of worldly power.

Matthew Henry: Ecclesiastes (Book Introduction)

An Exposition, with Practical Observations, of The Book of Ecclesiastes

We are still among Solomon's happy men, his happy servants, that stood continually before him to hear his wisdom; and they are the choicest of all the dictates of his wisdom, such as were more immediately given by divine inspiration, that are here transmitted to us, not to be heard, as by them, but once, and then liable to be mistaken or forgotten, and by repetition to lose their beauty, but to be read, reviewed, revolved, and had in everlasting remembrance. The account we have of Solomon's apostasy from God, in the latter end of his reign (1Ki 11:1), is the tragical part of his story; we may suppose that he spoke his Proverbs in the prime of his time, while he kept his integrity, but delivered his Ecclesiastes when he had grown old (for of the burdens and decays of age he speaks feelingly Ecc 12:1-14), and was, by the grace of God, recovered from his backslidings. There he dictated his observations; here he wrote his own experiences; this is what days speak, and wisdom which the multitude of years teaches. The title of the book and the penman we shall meet with in the first verse, and therefore shall here only observe,

I. That it is a sermon, a sermon in print; the text is (Ecc 1:2), Vanity of vanities, all is vanity; that is the doctrine too; it is proved at large by many arguments and an induction of particulars, and divers objections are answered, and in the close we have the use and application of all, by way of exhortation, to remember our Creator, to fear him, and to keep his commandments. There are indeed many things in this book which are dark and hard to be understood, and some things which men of corrupt minds wrest to their own destruction, for want of distinguishing between Solomon's arguments and the objections of atheists and epicures; but there is enough easy and plain to convince us (if we will admit the conviction) of the vanity of the world, and its utter insufficiency to make us happy, the vileness of sin, and its certain tendency to make us miserable, and of the wisdom of being religious, and the solid comfort and satisfaction that are to be had in doing our duty both to God and man. This should be intended in every sermon, and that is a good sermon by which these points are in any measure gained. II. That it is a penitential sermon, as some of David's psalms are penitential psalms; it is a recantation-sermon, in which the preacher sadly laments his own folly and mistake, in promising himself satisfaction in the things of this world, and even in the forbidden pleasures of sense, which now he finds more bitter than death. His fall is a proof of the weakness of man's nature: Let not the wise man glory in his wisdom, nor say, " I shall never be such a fool as to do so and so," when Solomon himself, the wisest of men, played the fool so egregiously; nor let the rich man glory in his riches, since Solomon's wealth was so great a snare to him, and did him a great deal more hurt than Job's poverty did him. His recovery is a proof of the power of God's grace, in bringing one back to God that has gone so far from him; it is a proof too of the riches of God's mercy in accepting him notwithstanding the many aggravations of his sin, pursuant to the promise made to David, that if his children should commit iniquity they should be corrected, but not abandoned and disinherited, 2Sa 7:14, 2Sa 7:15. Let him therefore that thinks he stands take heed lest he fall; and let him that has fallen make haste to get up again, and not despair either of assistance or acceptance therein. III. That it is a practical profitable sermon. Solomon, being brought to repentance, resolves, like his father, to teach transgressors God's way (Psa 51:13) and to give warning to all to take heed of splitting upon those rocks which had been fatal to him; and these were fruits meet for repentance. The fundamental error of the children of men, and that which is at the bottom of all their departures from God, is the same with that of our first parents, hoping to be as gods by entertaining themselves with that which seems good for food, pleasant to the eyes, and desirable to make one wise. Now the scope of this book is to show that this is a great mistake, that our happiness consists not in being as gods to ourselves, to have what we will and do what we will, but in having him that made us to be a God to us. The moral philosophers disputed much about man's felicity, or chief good. Various opinions they had about it; but Solomon, in this book, determines the question, and assures us that to fear God and to keep his commandments is the whole of man. He tried what satisfaction might be found in the wealth of the world and the pleasures of sense, and at last pronounced all vanity and vexation; yet multitudes will not take his word, but will make the same dangerous experiment, and it proves fatal to them. He, 1. Shows the vanity of those things in which men commonly look for happiness, as human learning and policy, sensual delight, honour and power, riches and great possessions. And then, 2. He prescribes remedies against the vexation of spirit that attends them. Though we cannot cure them of their vanity, we may prevent the trouble they give us, by sitting loose to them, enjoying them comfortable, but laying our expectations low from them, and acquiescing in the will of God concerning us in every event, especially by remembering God in the days of our youth, and continuing in his fear and service all our days, with an eye to the judgment to come.

Matthew Henry: Ecclesiastes 3 (Chapter Introduction)

Solomon having shown the vanity of studies, pleasures, and business, and made it to appear that happiness is not to be found in the schools of the learned, nor in the gardens of Epicurus, nor upon the exchange, he proceeds, in this chapter, further to prove his doctrine, and the inference he had drawn from it, That therefore we should cheerfully content ourselves with, and make use of, what God has given us, by showing, I. The mutability of all human affairs (Ecc 3:1-10). II. The immutability of the divine counsels concerning them and the unsearchableness of those counsels (Ecc 3:11-15). III. The vanity of worldly honour and power, which are abused for the support of oppression and persecution if men be not governed by the fear of God in the use of them (Ecc 3:16). For a check to proud oppressors, and to show them their vanity, he reminds them, 1. That they will be called to account for it in the other world (Ecc 3:17). 2. That their condition, in reference to this world (for of that he speaks), is no better than that of the beasts (Ecc 3:18-21). And therefore he concludes that it is our wisdom to make use of what power we have for our own comfort, and not to oppress others with it.

Constable: Ecclesiastes (Book Introduction)

Introduction

Title

The title of this book in the Hebrew text is all of verse 1. The Septuagint translation (third century B.C.) gave it the name "Ekklesiastes" from which the English title is a transliteration. This word is the Greek translation of the Hebrew word qohelet that the NASB translated "Preacher" in verse 1. The Hebrew word designates a leader who speaks before an assembly of people. The NIV translation "Teacher" is also a good one.

Writer and Date

The commentators sometimes treat the Hebrew word qohelet ("Preacher"; 1:1-2, 12; 7:27; 12:8-10) as a proper name.¹ However the fact that the article is present on the Hebrew word in 12:8, and perhaps in 7:27, seems to indicate that qohelet is a title: "the preacher" or "the teacher."

Internal references point to Solomon as this preacher (cf. 1:1, 12-2:26; 2:4-9; 12:9). Both Jewish and Christian interpreters believed Solomon was the writer until the eighteenth century. With the rise of literary and historical Bible criticism a widespread rejection of Solomonic authorship set in. Rejection of Solomonic authorship rests mainly on linguistic factors (vocabulary and syntax) that some scholars feel were more characteristic of a time much later than Solomon's, namely, about 450-250 B.C.² Conservative scholars have refuted this linguistic argument.³ Several more or less conservative scholars have rejected Solomonic authorship.⁴ Yet there is no information in the Bible that would eliminate Solomon as the writer.

Assuming that Solomon wrote the book in its entirety, he must have done so during his lifetime and probably during his reign (971-931 B.C.). It has seemed probable to some expositors that he may have written Song of Solomon in his youth, Proverbs in his middle life, and Ecclesiastes in his old age (cf. 2:1-11; 11:9; 12:1). This theory rests on the contents of the three inspired Bible books that he evidently wrote, specifically clues in these books about the age of their writer.

"Ecclesiastes is best placed after his apostasy, when both his recent turmoil and repentance were still fresh in his mind."⁵

Purpose

This book helps the reader develop a God-centered worldview and recognize the dangers of a self-centered worldview. It does not describe the life of faith or teach what the responsibilities of faith in God are. It also prescribes the limits of human philosophy (cf. 3:11; 8:16-17). The book teaches that people are accountable to God and that we should avoid self-indulgence that leads to the exploitation of others for selfish gain.

"Christians may ask how the stress on using and enjoying life tallies with the NT command Do not love the world' (1 John 2:15). The answer is that the Teacher (Ecclesiastes) would have agreed fully with John's next statement that everything in the world--the cravings of sinful man, the lust of his eyes and the boasting of what he has and does--comes not from the Father but from the world. The world and its desires pass away' (vv. 16-17). One could hardly find a better statement than this of the whole theme of Ecclesiastes (e.g., 2:1-11; 5:10). Life in the world has significance only when man remembers his Creator (12:1).

"There always have been two kinds of teaching about the way to holiness. One is by withdrawal as far as possible from the natural in order to promote the spiritual. The other is to use and transform the natural into the expression of the spiritual. While each kind of teaching has its place, some people need one emphasis rather than the other. Ecclesiastes definitely teaches the second."⁶

"Ecclesiastes does not pretend to preach the Gospel. Rather, it encourages the reader to a God-centered worldview rather than falling victim to frustrations and unanswered questions. None of its contents has to be rejected in the light of the NT. Although the NT revelation is vastly greater than that in Ecclesiastes, the two are not devoid of similarities (e.g., James 4:13-17). Like the people of God in Solomon's time, believers today are subject to the unexpected changes and chances common to mankind. Yet they know that God works through every vicissitude of life. Respecting the future, which for Solomon was shrouded in a shadow land, Christians have the glorious hope of being in the presence of Christ himself (2 Cor 5:6; Phil 1:23)."⁷

Message⁸

I believe that the message of Ecclesiastes is essentially a positive one. This may seem strange since the vanity of various human endeavors is such a major theme of this book. Nevertheless the total statement that Solomon made was positive.

He was saying, I believe, that even though every human endeavor lacks ultimate value, we should live life in the fear of God (i.e., with the proper recognition of Him). Furthermore we should enjoy life maximally as a gift from God. Ecclesiastes 12:13 is very similar to Proverbs 1:7 and 3:5-6. In both these books, as well as in Job, the fear of God is the prerequisite for successful living here and now.

The difference between Ecclesiastes and Proverbs is that in Ecclesiastes the emphasis is on the inability of every human endeavor to provide ultimate value. In Proverbs the emphasis is on the comparative value of living in the fear of God.

Solomon's attitude is very important for us to grasp to understand this book. He never lost sight of God's existence. He was not an atheist or even an apostate. The fact that Solomon kept God in view throughout the book enabled him to see that all is vanity under the sun. The person who disregards God does not say that. For him what is under the sun is all that is meaningful.

I do not believe Solomon did everything he said he did in rebellion against God. Some things were acts of disobedience, but many other things were experiments in living designed to discover the relative value of various experiences.

The major revelations of the book are three.

First, Ecclesiastes reveals that every human endeavor lacks ultimate value. All is vanity in that sense.

Solomon stated this thesis in 1:2.

Then Solomon supported his thesis with examples he took from nature (1:3-11).

Next Solomon appealed to various human achievements to apply his thesis. He did this first by citing his own personal experiments and observations on this subject (1:12-2:17). Then he referred to facts observable by all people that confirm the same conclusion (2:18-6:9).

Solomon next showed that every human endeavor lacks ultimate value by reminding us of the limits of human wisdom (6:10-11:6). He supported these assertions also with empirical evidence (what people experience generally in life). God's will will indeed happen. However man does not know God's plan fully. Therefore man does not know exactly what will happen.

The second major revelation of this book is that people should live life in the fear of God and enjoy life as much as they can. This is really Solomon's practical conclusion to the truthfulness of the thesis that he proved in 1:3-11:6.

Since death is coming we should enjoy life now, not in disregard for God, but in the fear of God (11:7-8).

We should enjoy life in our youth while at the same time remembering that God will judge our lives (11:9-10). Moreover we should behave responsibly in our youth since old age is coming (12:1-7).

The third major revelation of the book is its statement of what true wisdom is (12:13). God intends people to rejoice, but to remember God and to live with recognition of Him (cf. Prov. 3:5-6). Failing to fear God will result in a life of vanity. To fear God and live in harmony with His will will result in a life of fullness.

Let me point out some implications of the teaching of this book.

Conviction results in conduct that produces character. That is a basic reality of life regardless of what one's convictions may be. When we have a conviction that God exists and we live under His loving authority, our conduct will be obedience to His will. Furthermore responsibility and joy will mark our character. However if we believe that God either does not exist or is not worth consideration, our conduct will be disregard of His will, and vanity will mark our character.

To dethrone God is to lose the key to life. We may pursue many human endeavors, but all we will find is vanity, lack of ultimate fulfillment. On the other hand if we enthrone God we will enter into the fullness of life (John 17:3; Ps. 16:11).

Outline⁹

I. The introductory affirmation 1:1-11

A. Title and theme 1:1-2

1. The title 1:1

2. The theme 1:2

B. The futility of all human endeavor 1:3-11

1. The vanity of work 1:3

2. The illustrations from life 1:4-11

II. The futility of work 1:12-6:9

A. Personal observations 1:12-2:17

1. Solomon's investigation of human achievement 1:12-15

2. Solomon's evaluation of his investigation of human achievement 1:16-18

3. Solomon's investigation of pleasure 2:1-11

4. Solomon's evaluation of his investigation of pleasure 2:12-17

B. General observations 2:18-6:9

1. The outcome of labor 2:18-26

2. Labor and divine providence 3:1-4:3

3. The motivations of labor 4:4-16

4. The perishable fruits of labor 5:1-6:9

III. The limitations of wisdom 6:10-11:6

A. God's sovereign foreordination of all things 6:10-12

B. God's inscrutable plan chs. 7-8

1. Adversity and prosperity 7:1-14

2. Righteousness and wickedness 7:15-27

3. The value and limitations of wisdom ch. 8

C. Man's ignorance of the future 9:1-11:6

1. The future of the righteous on earth 9:1-10

2. The future of the wise on earth 9:11-10:11

3. The folly of criticism in view of the uncertain future 10:12-20

4. Wise behavior in view of the uncertain future 11:1-6

IV. The way of wisdom 11:7-12:14

A. Joyous and responsible living 11:7-12:7

1. Joyful living 11:7-10

2. Responsible living 12:1-7

B. The concluding summary 12:8-14

Constable: Ecclesiastes

Ecclesiastes

Bibliography

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_____. "Popular Questioning of the Justice of God in Ancient Israel." Zeitschrift für die Alttestamentliche Wissenschaft 82:3 (1970):380-95.

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_____. "Youth and Old Age in Qoheleth." Hebrew Annual Review 10 (1986):1-12.

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Copyright 2003 by Thomas L. Constable

Haydock: Ecclesiastes (Book Introduction)

ECCLESIASTES.

INTRODUCTION.

This Book is called Ecclesiastes, or the preacher, (in Hebrew, Coheleth ) because in it Solomon, as an excellent preacher, setteth forth the vanity of the things of this world, to withdraw the hearts and affections of men from such empty toys. (Challoner) --- Coheleth is a feminine noun, to indicate the elegance of the discourse. It is very difficult to discriminate the objections of free-thinkers from the real sentiments of the author. It is most generally supposed that Solomon wrote this after his repentance; but this is very uncertain. St. Jerome (in chap. xii. 12.) informs us that the collectors of the sacred books had some scruple about admitting this; and Luther speaks of it with great disrespect: (Coll. conviv.) but the Church has always maintained its authority. See Conc. v. Act. 4. Philast. 132. (Calmet) --- It refutes the false notions of worldlings, concerning felicity; and shews that it consists in the service of God and fruition. (Worthington)

Gill: Ecclesiastes (Book Introduction)

INTRODUCTION TO ECCLESIASTES

This book has been universally received into the canon of the Scriptures, by Jews and Christians. The former, indeed, had once some controversy ^a about it; and they thought to have hid it, or put it among the apocryphal books; because, at first sight, some things seemed contradictory to each other ^b, and to incline to heresy ^c, atheism, and epicurism, and to assert the eternity of the world ^d: but they better considered of it; and when they observed those passages were capable of a good sense, and that the whole agreed with the law of God, they changed their minds ^e. And so likewise it has been rejected by some heretical persons, of the Christian name, as Theodore and Mopsuest, and others; and by deists, and some deistically inclined. But it carries in it such internal evidences of a divine original, as cannot well be denied; it delivers out and inculcates such divine instructions, concerning the duties of men to God, and one another; concerning the contempt of the world, and the carnal pleasures of it; the fear and worship of God, and a future judgment; as none but the wisdom of God could suggest. There are various things in it which seem to be referred to by Christ and his apostles; at least there is an entire agreement between them: among the many things that might be observed, compare Ecc 11:5 with Joh 3:8; and Ecc 11:9 with 2Co 5:10; and Ecc 7:20 with 1Jo 1:8. As to the author of it, there are evident marks of its being written by Solomon; yet, by some Jewish writers, it is ascribed to Isaiah ^f, which seems exceeding strange; for though he was a great prophet, and an evangelical preacher, yet no king in Jerusalem; whatever may be said for his being of the house of David, and of the royal family, as some have thought: and, besides, there is no agreement in style between this book and the writings of Isaiah. Others of them ascribe it to Hezekiah and his men ^g: Hezekiah was indeed the son of David, and David in expressly called his father; and he was a prince of great character, both with respect to religion, and to wealth and grandeur; see 2Ch 29:2; which might induce them to such a conceit; though it seems to take its rise from Hezekiah's men being the copiers of some of Solomon's proverbs, Pro 25:1; but the proof from thence must be exceeding weak; that because they were the transcribers of some of his proverbs, therefore were the writers of this book; and especially King Hezekiah; for, whatever may be said of his character, it falls greatly short of Solomon's wisdom or riches; and such things are said, with for respect to both, in this book, as cannot agree with him: and, on the other hand, it does not appear that he was addicted to wine and women, and gave himself a loose to carnal pleasures, as the writer of this book had formerly done. Grotius thinks it was written by some persons in the times of Zerubbabel, and published under the name of Solomon, as a penitent; which is quite shocking, that an inspired writing should have a false title put to it, and be imposed upon the church of God under a wrong name: besides, the name of Solomon is never mentioned in it; though this, by the way, betrays a conviction that he is intended in the title of it: nor are many persons concerned in it; it appears throughout the whole to be the work of a single person, who often speaks as such in it. That Zerubbabel should be meant by the one shepherd, Ecc 12:11, is a mere fancy; it is better interpreted, as by many, of Jesus Christ: his chief argument for this conjecture is, because there are three or four Chaldee words in it, as he supposes; which yet does not appear, and are nowhere to be found but in Daniel, Ezra, and the Chaldee interpreter: and so there are in the book of Proverbs, Pro 31:2; but it does not follow, that because these words, or others, are but once used in Scripture, that they are not originally Hebrew; since the language was more extensive and better understood in Solomon's time than now, when we have only the copy of the Old Testament in which it is preserved. In short, what is said of the descent and dignity of the writer of this book, of his wisdom, wealth, riches, and grandeur, of his virtues and of his vices, agrees with none as with Solomon; to which may be added, that there is one passage in it, the same he used in his prayer at the dedication of the temple, Ecc 7:20; compared with 1Ki 8:46. As to the time in which it was written by him, it seems to have been in his old age, as the Jewish writers observe ^h; after his sin and fall, and recovery out of it, and when he was brought to true repentance for it: it was after he had made him great works, and built houses, his own house and the house of God, which were twenty years in building; it was after he had acquired not only vast riches and treasures, which must require time, but had gotten knowledge of all things in nature; and had seen all the works that are done under the sun, and had made trial of all pleasures that were to be enjoyed; see Ecc 1:1; it was after he had been ensnared by women, which he confesses and laments, Ecc 7:26; and his description of old age seems to be made, not merely upon the theory of it, but from a feeling experience of the evils and infirmities of it, Ecc 12:1. The general scope and design of it is to expose the vanity of all worldly enjoyments; to show that a man's happiness does not lie in natural wisdom and knowledge; nor in worldly wealth; nor in civil honour, power, and authority; nor in the mere externals of religion; but in the fear of God, and the worship of him. It encourages men to a free use of the good things of life in a moderate way, with thankfulness to God; to submit with cheerfulness to adverse dispensations of Providence; to fear God and honour the king; to be dutiful to civil magistrates, and kind to the poor; to expect a future state, and an awful judgment; with many other useful things.

Gill: Ecclesiastes 3 (Chapter Introduction)

INTRODUCTION TO ECCLESIASTES 3

The general design of this chapter is to confirm what is before observed, the vanity and inconstancy of all things; the frailty of man, and changes respecting him; his fruitless toil and labour in all his works; that it is best to be content with present things, and cheerful in them, and thankful for them; that all comes from the hand of God; that such good men, who have not at present that joy that others have, may have it, since there is a time for it; and that sinners should not please themselves with riches gathered by them, since they may be soon taken from them, for there is a time for everything, Ecc 3:1; of which there is an induction of particulars, Ecc 3:2; so that though every thing is certain with God, nothing is certain with men, nor to be depended on, nor can happiness be placed therein; there is no striving against the providence of God, nor altering the course of things; the labour of man is unprofitable, and his travail affliction and vexation, Ecc 3:9; and though all God's works are beautiful in their season, they are unsearchable to man, Ecc 3:11; wherefore it is best cheerfully to enjoy the present good things of life, Ecc 3:12; and be content; for the will and ways and works of God are unalterable, permanent, and perfect, Ecc 3:14; and though wicked men may abuse the power reposed in them, and pervert public justice, they will be called to an account for it in the general judgment, for which there is a time set, Ecc 3:16; and yet, such is the stupidity of the generality of men, that they have no more sense of death and judgment than the brutes, and live and die like them, Ecc 3:18; wherefore it is best of all to make a right use of power and riches, or what God has given to men, for their own good and that of others, since they know not what shall be after them, Ecc 3:22.