Exegetical and Hermeneutical Commentary of Ecclesiastes 3:16
And moreover I saw under the sun the place of judgment, [that] wickedness [was] there; and the place of righteousness, [that] iniquity [was] there.
16. I saw under the sun the place of judgment ] The Hebrew gives slightly different forms of the same noun, so as to gain the emphasis, without the monotony, of iteration, where the A.V. has the needless variation of “wickedness” and “iniquity.” Either word will do, but it should be the same in both clauses. We enter on another phase of the seeker’s thoughts. The moral disorder of the world, its oppressive rulers, its unjust judges, its religious hypocrisies, oppress him even more than the failure of his own schemes of happiness. In part the feeling implies a step out of selfishness, sympathy with the sufferers, the perception of what ought to be, as contrasted with what is, and therefore an upward step in the seeker’s progress. In the “place of judgment” we may see the tribunal where justice is administered: in that of “righteousness” the councils, secular, or, it may be, ecclesiastical, in which men ought to have been witnesses for the divine law of Righteousness and were self-seeking and ambitious.
Fuente: The Cambridge Bible for Schools and Colleges
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 Gods 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 Gods 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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 16. The place 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 labours yield,
When e’en the remedy prescribed by heaven
To cure disorders proves our deadliest bane?
When God’s vicegerents, destined to protect
The weak from insolence of power, to guard
Their lives and fortunes, impious robbers turn?
And, or by force or fraud, deprive of both?—-
To what asylum shall the injured fly
From her tribunal, where perverted law
Acquits the guilty, the innocent condemns?”
C.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16. Here a difficulty issuggested. If God “requires” events to move in theirperpetual cycle, why are the wicked allowed to deal unrighteously inthe place where injustice ought least of all to be; namely, “theplace of judgment” (Jer 12:1)?
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
“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 as the so-called casus absol., so that … is an emphatic (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 , which in any case it virtually is? These two words 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. is in both cases the same: wickedness (see under Psa 1:1), which bends justice, and is the contrary of tsedek , i.e., upright and moral sternness. elsewhere, like melek tsedek , preserves in p. its e, but here it takes rank along with , which in like manner fluctuates (cf. Psa 130:7 with Pro 21:21). is here = , 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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Immutability of God’s Counsel; The Extent of Mortality. | |
16 And moreover I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that iniquity was there. 17 I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work. 18 I said in mine heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts. 19 For that which befalleth the sons of men befalleth beasts; even one thing 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. 20 All go unto one place; all are of the dust, and all turn to dust again. 21 Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth? 22 Wherefore I perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him?
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 vicegerent; 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, v. 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, Ps. xlix. 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 (v. 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. x. 1. With an eye of faith we may see, not only the period, but the punishment of the pride and cruelty of oppressors (Ps. xcii. 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, Ps. xxxvii. 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 xxiv. 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 (Ps. ix. 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, v. 19. Some make this to be the language of an atheist, who justifies himself in his iniquity (v. 16) and evades the argument taken from the judgment to come (v. 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 (Ps. xlix. 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 (v. 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. vii. 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. xxii. 19) and what preminence 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, v. 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, Ps. xlix. 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 preminence above the beasts. Who knows, that is, who considers this? Isa. liii. 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 (v. 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. vi. 4. Let him not get nor keep any thing but what he can rejoice in. See 2 Cor. i. 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, Ps. xvii. 14, and fools are those that choose it and take up with it, Luke xii. 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 xiv. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
JUDGMENT ABOVE AND BELOW THE SUN
Verses 16-17 acknowledge that under the sun judgment by men is corrupted by wickedness and iniquity; but it is not so “above the sun”, where God shall judge with truth and equity, the righteous and the wicked, at times and places of His own appointment, Act 17:31; 2Th 1:6-8; 2Co 5:10; Rom 2:6-8.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Ecc. 3:18. That God might manifest them.] The disorders of the present are permitted to the end that God might test, or prove, men. That they themselves are beasts. Not in regard to moral character, but to the common fate of dissolution, awaiting alike both men and beasts. They themselvesi.e., apart from Him who alone hath immortality, and in whose sole right is the gift of itmen, like the beasts, are all included in one sad fate. This thought is expanded in the next verse.
MAIN HOMILETICS OF THE PARAGRAPH.Ecc. 3:16-18
CORRUPTION IN THE SEAT OF JUSTICE
I. It is a manifest and daring iniquity. History gives a sad recital of deeds of oppression and wrong done in the sacred name of justice. Power and place have been abused to serve the basest passions of human nature. This is a manifest and daring form of impiety.
1. Rulers and judges are in the place of God. Human law has for its chief object the preservation of order, the securing of the best conditions of national prosperity, and the guardianship of public morality. Those who administer the law stand in the place of God, who is the fountain of all law and authority. When these abuse their position, a Divine idea is perverted and dishonoured. A lofty principle of the Divine Government is subjected to a degrading parody. Such a sin is a daring insult to the majesty of Heaven.
2. When they are corrupt, the worst evils follow. The streams of social life are poisoned, the innocent are without defence, and the restraints of wickedness are slackened or broken. But one great evil that follows is the oppression of the righteous. The Church has often come into conflict with the civil power, and the good have been persecuted in the name of law and justice.
II. It is a source of discipline for the righteous. Like other evils, this is overruled by Providence, and made to serve the purposes of discipline.
1. It serves to develop spiritual character. (Ecc. 3:18.) It manifests what is in men. It marks off the brutish part of mankind from those who are moved by high principle and noble aspirations. The good, under every oppression and injury, have the support of consciencethey are strong in integrity. Affliction does but fetch out the hidden lustre of their graces.
2. It serves to cure radical evils in the Church of God. Times of outward ease and prosperity for the Church have some special dangers, the chief of which is pridea vice easily forced into bloom by the warmth of prosperity; but soon nipped by the keen blasts of adversity.
3. It serves to show to what baseness human nature may come, apart from Divine influence. (Ecc. 3:18.) They themselves. Having quenched the Divine light within them, and all better hopes and feelings, some men have become monsters of injustice, and degraded themselves to the level of beasts. In times of persecution, when deeds of cruelty and slaughter have their sanction from the seat of justice, it is difficult to believe that men capable of such fierce brutality have immortal souls. It seems easier to believe that men are but beasts, after all, to be tamed for pleasure, or destroyed for sport.
III. It tends to ripen the world for Divine Retribution. God cannot allow the misuse of the most sacred gifts to go on for ever. Judgment may be delayed, but it will come at last.
1. Our spiritual instincts call for such an interference. There is something within every righteous soul which is prophetic of the time when all the present moral confusion and disorder shall have an end. Christ is the hope of all the oppressed onesHimself their chief in affliction. The world once looked upon the picture of Herod in purple on the throne, and the purest and loveliest of humanity crucified between two thieves; but the day is coming when the universe shall look upon another picture, wherein shall be a sad reversal.
2. The character of God teaches us to expect it. He is wise, just, and holy, and (though the process to us seems slow) He will maintain the honour of His name. He must make a separation between the righteous and the wickedthus He will judge both. (Ecc. 3:17.)
3. The appeal of the oppressed from earth to heaven will be heard. (Ecc. 3:17.) A time there. The Royal Preacher, as it were, points from the seat of unrighteousness with his lifted finger to heaventhe home of justice. Theresuch is the answer of the persecuted, and the only answer which many souls in their dumb agony could give.
SUGGESTIVE COMMENTS ON THE VERSES
Ecc. 3:16. The advancement of men to places of power and trust in the world, who abuse the same to the oppression of piety and equity, and the promoting of ungodliness and injustice, is a dispensation that, of any other, the Lords people had most need to be guarded against stumbling at, and taught how to judge aright of; seeing Satan takes occasion from thence to tempt to corruption of the best to Atheism, or denial of a Providence (Isa. 40:27), and to join with such men in their sinful ways (Psa. 73:10; Psa. 73:13) [Nisbet].
Wickedness is too obvious and manifesttoo weak by itself to succeed. It has to assume the forms of goodness. Hence under the pretence of justice the vilest wrongs have been inflicted.
Corruption in the seat of justice tends
1. To confuse all moral distinctions.
2. To put to sore trial minds of wavering principle and unstable virtue.
3. To disorganise the frame of society.
4. To retard social progress.
The wisest and best of mankind have suffered fearful evils under the mockery of a trial. Even Christ Himself went from a human judgment-seat to His Cross.
Place and authority do not ensure the integrity of those who possess them. Some of the worst names in history have held the most exalted positions.
The throne which Solomon made was overlaid with the most pure gold; and what did this signify but the esteem and price in which God would have justice to be held, as also how pure the judgments should be that from thence are given? But too often where the seat is gold, he that sits on it is brass; where the place is the place of judgment and righteousness, wickedness and iniquity are found [Jermin].
Ecc. 3:17. The world has a terrible account of injustice and wrong to answer for. God will yet have a reckoning with the children of men.
God is just, though by the impenetrable clouds of Providence that justice may for awhile be hidden. He will clear the scene in the end, and spurn from His presence every form of evil.
The true and good who have been wronged here shall take their case before a higher court.
With two worlds in which to outwork the retribution, and with a whole eternity to overtake the arrears of time, oh! how tyrants should fear for Gods judgments!and that match which themselves have kindled, and which is slowly creeping round to explode their own subjacent mine, in what floods of repentance, if wise, would they drench it! [Dr. J. Hamilton.]
The vindication of the righteous is as much a proper work of judgment as the condemnation of the sinner. The Avenger is afoot, and will yet overtake all oppressors.
The judgment of God will yet repair all the wrongs of time.
At the sight of the worst oppressions and wrongs, our soul instinctively fastens upon the idea of the judgment, and points to the lofty throne of eternal justice.
As there is a time for every purpose and work, so there will be a time when all things shall be ripe for Divine judgment.
Ecc. 3:18. For a moment the Royal Preacher felt relief in recalling the future judgment. But what care they for the judgment? So brutish are they that they neither look forward nor look up, but are content with their daily ravin. Yes, beasts, I half believe you. Your grossness almost converts me to your own materialism. I wish that God would manifest you to yourselves, and show you how brutish you are living, and how brute-like you will die [Dr. J. Hamilton].
Times of misrule and injustice manifest character by affording scope for human malignity, or by giving opportunity for the integrity of high principle to assert itself.
In human nature, how often the animal has surmounted the rational! Men have made themselves beasts by indulgence in animal pleasures, by their cruelty and rage, and by extinguishing the sense of immortality.
The evil of some is disguised and restrained by circumstances. It wants only a fit opportunity for their vices to attain a maturity of corruption.
Wicked men may see that the dispensations of God, even the most grievous, may contribute much for their good, if they make a right use thereof; for while He is manifesting them to the world, they ought to think that it is done that they may see themselves to be beasts, and so may loathe themselves, and thank Him that they are not destroyed, but preserved that they may seek mercy, and a change of their nature [Nisbet].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(16) This verse introduces the consideration of the difficulty arising from the imperfection of moral retribution in this life. Other places where the iniquity of judges is mentioned are Ecc. 4:1; Ecc. 5:8; Ecc. 6:7; Ecc. 8:9-10.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
16. The conclusion which has already been reached by a consideration of the inability of man to change the inevitable course of even the smallest events of human life, is confirmed by another observation. Man’s efforts to gain lasting good are thwarted by the injustice of those who should be the guardians of society.
The place of judgment does not mean a court or tribunal, but is merely equivalent to instead of “judgment.” So in the second clause, instead of “righteousness.”
Moreover, indicates this to be a separate and additional suggestion.
Fuente: Whedon’s Commentary on the Old and New Testaments
Injustice Is A Blot on God’s Creation ( Ecc 3:16-17 ).
The consequence of his awareness of everlastingness, and of his subsequent recognition that justice is not being achieved, is that he becomes aware that God is the final judge.
Ecc 3:16
‘And moreover I saw under the sun, in the place of judgment, that wickedness was there. And in the place of righteousness that wickedness was there.’
The Hebrew is graphic. ‘In the place of judgment, wickedness there!’ Where justice and righteousness should have been prevalent, wickedness had entered. The courts were corrupt. The authorities governing dishonestly and unfairly. So now he sees that there is not only meaninglessness, but also wickedness and injustice. A moral dimension has been introduced. This can only lead on to the thought of God’s judgment.
Ecc 3:17
‘I said in my heart, “God will judge the righteous and the wicked. For there is a time there for every purpose and for every work.” ’
As his thoughts were progressing, this terrible fact that he had become aware of shook him out of his complacent reasoning. The scheme of things was disturbed. Wickedness in the place of judgment! Wickedness in the place where right should prevail! God must surely do something about it. And so he is sure that at some stage God must step in and judge both the righteous and the wicked. For there is a time for every purpose and for every work so that there must be a time for this.
Note that the righteous are to be judged as well as the wicked. The judgments of the courts have proved false. So the Preacher is confident that God must, as it were, hear their appeal, He must re-judge the righteous as well as judging the wicked, for he is arguing that He must surely have some way of bringing about final justice. (Compare Eze 18:20-22). Here we have the moral argument for the truth of an afterlife. This again signifies that he sees God as stepping into the advancement of time. (The logical consequence of this must be a judgment beyond the grave for those who died unjustly. But he does not reach that conclusion yet).
Later he will declare that for some who cannot find justice it would be better to be dead, or even to not have been born at all (Ecc 4:1-3). This may suggest that he does, even at this stage, have an inner sense that for things to be righted justice must in some way be dispensed after death. But he does not discuss the matter. It is not yet fully formulated in his mind. But what he is certain of is that God must judge, and right the wrong.
So the Preacher is now no longer quite so smooth in his philosophy. He has had to recognise that God continues to insist on breaking into things. First he had the recognition of the strange contentment and blessing of the godly (Ecc 2:24), then the sense of beauty in nature (Ecc 3:11 a), then the recognition of a sense of everlastingness in man (Ecc 3:11 b), then the recognition of God’s doing everlasting things (Ecc 3:14), then the recognition of God’s stepping into the process of time to act (Ecc 3:15), and now the sense of morality and necessity for His judgment, something that was of such importance to God that it necessitated God Himself stepping in to act in this way. All was now no longer quite so meaningless.
Fuente: Commentary Series on the Bible by Peter Pett
The Preacher Concludes that Mankind is Unjust In Ecc 3:16-22 the Preacher makes the conclusion that mankind is depraved. He understands that God will judge every man according to his works, both the righteous and the wicked. He observes that wickedness was found in the place of judgment (Ecc 3:16). He first concludes that God will ultimately give a final and true judgment (Ecc 3:17). He makes a second conclusion that man is mortal just like beasts (Ecc 3:18-21). He comes to the conclusion that because of this vanity of unrighteous upon earth a person should respond by learning to enjoy the labours of each day without coveting for more, or worrying about tomorrow; for man is not able to determine his own future, which belongs to God alone (Ecc 3:22).
Outline Here is a proposed outline:
1. Man’s Depravity Ecc 3:16-17
2. Man’s Mortality Ecc 3:18-21
3. Conclusion Ecc 3:22
Ecc 3:16-17 Man’s Depravity The Preacher makes his first observation by stating the wickedness and depravity of mankind. He concludes that God will bring justice upon this sad condition of man since man is not judging himself righteously.
Ecc 3:16 And moreover I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that iniquity was there.
Ecc 3:17 Ecc 3:17
Ecc 3:18-21 Man’s Mortality – In Ecc 3:18 the Preacher compares mankind to beasts from the aspect that they are both mortal. He will elaborate on this in Ecc 3:19 by saying that death befalls them both. Thus, from an earthly perspective, no one is better than the other, since both die and are no more (Ecc 3:20). In addition, neither man nor beast is able to determine his individual fate, whether he goes up to heaven, or down to hell (Ecc 3:21).
Ecc 3:18 I said in mine heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts.
Ecc 3:18
Ecc 3:19 For that which befalleth the sons of men befalleth beasts; even one thing 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.
Ecc 3:20 Ecc 3:20
Ecc 3:21 Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?
Ecc 3:21
We know that upwards represents heaven, and downwards represents hell. Thus, we are given a clue from Scripture that animals as well as mankind have a destiny after death. Those believers who have been given the opportunity to visit heaven and hell, such as Rebecca Springer, Mary K. Baxter, Roberts Lairdon, and Bill Wiese testify to seeing animals both in heaven and in hell. [26] Baxter says that hell is full of unclean animals and that heaven has beautiful, clean animals, in a similar way that the Scriptures classify between clean and unclean animals (Lev 1:1-17). These people mention seeing beautiful horses and birds in heaven, as well as awful giant snakes, rats, spiders and worms in hell. Lairdon says that there is every kind of animal imaginable in Heaven. Ecc 3:21 suggests that animals also can go to heaven or hell.
[26] Rebecca Springer, Within Heaven’s Gates (Springdale, Pennsylvania: Whitaker House, 1984), 53-4, 107; Mary K. Baxter, A Divine Revelation of Heaven (New Kensington, Pennsylvania: Whitaker House, 1998), 38, 82-3, 127-9; Mary K. Baxter, A Divine Revelation of Hell (Springdale, Pennsylvania: Whitaker House, 1993), 64; Roberts Lairdon, I Saw Heaven (Tulsa Oklahoma: Aubury Publishing, c1983, 1991), 31; Bill Wiese, 23 Minutes in Hell (Lake Mary, Florida: Charis House, c2006), 30.
Ecc 3:22 Conclusion In Ecc 3:22 the Preacher makes his concluding remarks about man’s depravity and mortality. He decides that man should learn to enjoy those things which God has blessed him with as a result of the works of his own hands.
Ecc 3:22 Wherefore I perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him?
Justification: The Depravity of Mankind The Preacher has concluded that this world has been subjected to vanity (Ecc 1:1 to Ecc 2:26); yet, God has a purpose for mankind, which can be called a plan of redemption (Ecc 3:1-15). He now seeks out God’s plan of justification for mankind in the midst of a depraved humanity, but first he must build a case for man’s need of redemption. Thus, in Ecc 3:16-22 he makes the conclusion that mankind is depraved. In Ecc 4:1 to Ecc 6:12 the Preacher uses illustrations from life and from creation to support his theme that all is vanity. In this section he discusses the overall condition of mankind in his fallen state of depravity and his need for redemption.
Outline Here is a proposed outline:
1. The Preacher Concludes Man’s Depravity Ecc 3:16-22
2. The Preacher Explains His Conclusion Ecc 4:1 to Ecc 6:12
Ecc 3:16. And moreover, I saw, &c. Moreover, I observed under the sun the place of judgment; there I saw iniquity: and the place of righteousness; there I saw wickedness.Ver. 17. Then I concluded in my heart, &c. There is a strong opposition observable in this passage between iniquity and judgment, &c. And farther, the expression, under the sun, seems to be employed by way of opposition to something which is not immediately mentioned: and what can more properly be opposed to a place of judgment under the sun, or in this world, than a place of judgment out of this world? Now such a place is really hinted at, and the opposition thereby completed in the next verse, by the mention of a time appointed by the Almighty to reverse the wrong judgments, passed in this world, both upon the righteous and upon the wicked. We have in these two verses the first corollary: notwithstanding the constant intervention of the Almighty in human affairs, such constant disorders are observable in the administration of justice in this world, that the fate of the innocent and that of the guilty are often, as it were, interchanged. But then, since God hath appointed, as was said before, a proper time for every thing, there must be one for the reversal of wrong sentences passed upon men by wicked judges; and I concluded that God shall, one day or other, take the judgment to himself, and set every thing right. Thus his conduct shall be fully justified in the event.
And moreover I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that iniquity was there. (17) I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work. (18) I said in mine heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts. (19) For that which befalleth the sons of men befalleth beasts; even one thing 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. (20) All go unto one place; all are of the dust, and all turn to dust again. (21) Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth? (22) Wherefore I perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him?
We have here a very solemn but just description of the state of man upon earth: and a suitable reflection made upon it, from the common event, which takes place on the mere animal life, both of man and beast. And hence, the preacher draws a fine picture, in proof of the corrupt, and frequently mistaken judgment, among men, to confirm the certainty of the divine administration. Here, indeed, opens a large scope for meditation, amidst all the various sorrows which spring out of oppression, and unjust judgment, to take comfort in the righteous government of God. What Solomon said, the breast of every enlightened mind loudly bears testimony to; God shall judge the righteous and the wicked. And oh! Reader, how additionally blessed is the thought, that He, who is the appointed judge of quick and dead, is Jesus. Joh 5:27Joh 5:27 ; Act 17:31 .
Ecc 3:16 And moreover I saw under the sun the place of judgment, [that] wickedness [was] there; and the place of righteousness, [that] iniquity [was] there.
Ver. 16. The place of judgment, that wickedness was there, ] i.e., That wrong reigned in the places of judicature, that justice was shamefully perverted, and public authority abused to public injury. Cato saw as much in the Roman States, and complained that private robbers were laid in cold irons, when public thieves went in gold chains, and were clothed in purple. a Another, not without cause, complains that, even among us Christians, some follow the administration of justice as a trade only, with an unquenchable and unconscionable desire of gain, which justifies the common resemblance of the courts of justice to the bush, whereto while the sheep flees for defence in ill weather, he is sure to lose part of his fleece. Such wickedness saw the wise man in the place of judgment, where he least looked for it. God himself “looked for judgment, but behold a scab.” Isa 5:7 , marg. So the Hebrew hath it.
a A. Gell., lib. xi. cap. 16.
NASB (UPDATED) TEXT: Ecc 3:16-22
16Furthermore, I have seen under the sun that in the place of justice there is wickedness and in the place of righteousness there is wickedness. 17I said to myself, God will judge both the righteous man and the wicked man, for a time for every matter and for every deed is there. 18I said to myself concerning the sons of men, God has surely tested them in order for them to see that they are but beasts. 19For the fate of the sons of men and the fate of beasts is the same. As one dies so dies the other; indeed, they all have the same breath and there is no advantage for man over beast, for all is vanity. 20All go to the same place. All came from the dust and all return to the dust. 21Who knows that the breath of man ascends upward and the breath of the beast descends downward to the earth? 22I have seen that nothing is better than that man should be happy in his activities, for that is his lot. For who will bring him to see what will occur after him?
Ecc 3:16 under the sun Again, I think that the book of Ecclesiastes (using this phrase) views life from one of two perspectives: (1) what is the meaning of life if there is no God? or (2) what is the meaning of life if there is a God? See note at Ecc 1:3.
in the place of justice there is wickedness, and in the place of righteousness there is wickedness This seems to show that the two places where the character of God should have been manifested most clearly in human life are the law courts (the place of justice, BDB 1048) and the area of worship (the place of righteousness, BDB 841, see note at Ecc 1:15). It is possible that these two words are used in parallel and refer to characteristics of God. However, because of the fallenness of humanity and the unfairness of life in a fallen world, righteousness and justice are not found! Power corrupts (cf. Ecc 4:1; Ecc 5:8; Ecc 8:9)! Wickedness (BDB 957, cf. NOUN, Ecc 3:16[twice]; Ecc 7:25; Ecc 8:8; ADJECTIVE, Ecc 3:17; Ecc 7:15; Ecc 8:10; Ecc 8:13-14[twice]; Ecc 9:2) results! See Special Topic: Judge, Judgment, Justice and Special Topic: Righteousness .
Ecc 3:17 God will judge both the righteous man and the wicked man There are two answers given to the questions found in Ecc 3:16 about wickedness in the place of justice and worship. The first answer is in this verse and states that God will ultimately judge all humans one day (i.e., an appointed time, cf. Ecc 11:9; Ecc 12:4).
Ecc 3:17 has often been interpreted as an affirmation of an afterlife. Although this is rare in Ecclesiastes, it is not completely unique. If it is true that God is a fair God, the righteous will prosper and the wicked will be judged. If it does not happen in this life (sometimes it does, cf. Job 27:13-23), then the only conclusion is that there must be an afterlife (e.g., Mat 25:31-46; 2Co 5:10; Rev 20:11-15).
Ecc 3:18 This is the second answer to the apparent injustice of Ecc 3:16 and that is that God is surely testing everything. This is a general truth of the Bible (e.g., Gen 22:1; Exo 15:25; Exo 16:4; Exo 20:20; Deu 8:2; Deu 8:16; Deu 13:3; Jdg 2:22; 2Ch 32:31; Mat 4:1; Heb 12:5-13).
in order for them to see that they are but beasts Again, the purpose is to show humans that without God they are only a highly developed animal (i.e., nephesh, Gen 1:30, see note at Gen 35:18 ). God is seeking to put fallen mankind in such a position where they will recognize the futility of life without the spiritual component (God, judgment, eternity).
Ecc 3:19 For the fate of the sons of men and the fate of beasts is the same There is a carryover from Ecc 3:18 to Ecc 3:19 in the term beast (BDB 96). If one pursues the concept that this physical realm is all that there is, the consequences are quite discouraging. The death of a human is no different from that of an animal (cf. Ecc 2:14; Ecc 6:6; Ecc 7:2; Ecc 9:2-3). However, if there is a spiritual realm and if mankind is made in the image of God (cf. Gen 1:26-27), then there is ultimate significance (cf. Ecc 12:7).
Ecc 3:20-22 are an expansion of the question mentioned in Ecc 3:19. The term breath (BDB 924) is interesting because it goes back to Gen 2:7. It is true that the breath of life, which made Adam a living soul, or nephesh, is used for both the animals and for Adam. However, although humans certainly do have animal characteristics (eat, breathe, reproduce) and are related uniquely to this planet, there is a uniquely spiritual element in mankind.
Ecc 3:20 All go to the same place. All came from the dust and all return to the dust This truth is initially stated in Gen 3:19 and developed in Psa 103:14; Psa 104:29.
The term dust (BDB 779) is also used in Gen 2:7 in relation to the special creation of mankind. Qoheleth knew the Genesis account of creation and uses its key terms:
1. nephesh
2. dust
Ecc 3:21 Who knows that Because of the use of this same phrase in Ecc 2:19; Ecc 6:12 this is obviously a question. It seems though that the same truth is found in Ecc 12:7 as an affirmation.
The relationship between the questions in Ecc 3:21-22 has been dealt with in a very creative way by the commentator H. C. Leupold in Exposition of Ecclesiastes, pp. 97-101. He asserts that the two questions are really an interrogative and a regular article, which makes an affirmation. This structure seems to be a better understanding of these two verses. When one consults English translations one finds a question in both Ecc 3:21-22. However, if one compares Ecc 12:7 with the question of Ecc 3:22, they seem to be contradictory. I think that Leupold’s technical discussion on the use of the article versus the interrogative is helpful in making Ecc 3:22 an affirmation instead of a question.
breath This term (BDB 924) has a wide semantic range:
1. wind
2. breath
3. spirit
a. God
b. mankind
See Special Topic: Spirit in the Bible .
upward. . .downward This is a reflection of the ancient worldview that God’s abode was up and Sheol was underground. It is often called the three storied universe and is used to try and show that the Bible is an irrelevant ancient book. This is phenomenalogical language, language of the five human senses. Smoke of the sacrifices goes up to God! Dead bodies (in Jewish culture) are buried (i.e., in the earth). Before we criticize the ancient world for this kind of descriptive language, remember we moderns speak in the same way:
1. the sun rises
2. dew falls
3. mother nature
what will occur after him This does not necessarily refer specifically to an afterlife in this context, but perhaps to future events in this life.
Ecc 3:22 This is another summary statement, like Ecc 2:24-26; Ecc 3:12-13! This is a recurrent theme (cf. Ecc 5:18; Ecc 8:15; Ecc 9:7-9). See note at Ecc 2:24-26
NASB, NRSVfor that is his lot
NKJVfor that is his heritage
TEV———
NJBsuch is the lot of a human being
LXXfor it is his portion
REBsince that is their lot
This term (BDB 324) is used often in Ecclesiastes but is translated in several ways (from NASB 1995):
1. reward – Ecc 2:10; Ecc 5:18-19; Ecc 9:6
2. legacy – Ecc 2:21
3. lot – Ecc 3:22
4. share – Ecc 9:6
5. portion – Ecc 11:1
It refers to that which happens to an individual during his earthly life. Sometimes good, sometimes evil, sometimes fair, sometimes unfaira divine but unknowable plan.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Is this chapter speaking of human actions or divine election?
2. Does Ecc 3:2-8 describe the life of all men or only some?
3. How does Ecc 3:9-11 relate to Ecc 3:2-8?
4. What has God put into man’s heart and why is this so frustrating?
5. What are the simple pleasures of life that God gives and why is this such an important truth in the book of Ecclesiastes?
6. How does the phrase under the sun affect one’s interpretation of this book?
7. Does God really test everyone?
8. Is the fate of men and animals different or are we simply dealing with a cynic?
under the sun. See note on Ecc 1:1.
wickedness = lawlessness. Hebrew. rasha’. App-44.
iniquity. Same word as “wickedness” above. Figure of speech Epizeuxis (App-6).
Ecc 3:16-22
Ecc 3:16-22
IS MAN ANY MORE THAN A BEAST?
“And moreover I saw under the sun, in the place of justice, that wickedness was there; and in the place of righteousness, that wickedness was there. I said in my heart, God will judge the righteous and the wicked; for there is a time there for every purpose and for every work. I said in my heart, It is because of the sons of men, that God may prove them, and that they may see that they are but as beasts. For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they all have one breath; and man hath no preeminence above the beasts; for all is vanity. All go unto one place; all are of the dust, and all turn to dust again. Who knoweth the spirit of man, whether it goeth upward, and the spirit of the beast, whether it goeth downward to the earth? Wherefore I saw that there is nothing better, than that a man should rejoice in his works; for that is his portion: for who shall bring him back to see what shall be after him.”
This terrible paragraph is a favorite of atheists and skeptics and all materialists who hold the view that man is nothing but an animal. Volney, Frederick the Great and Voltaire loved this paragraph. Also the Jehovah’s Witnesses base their rejection of the immortality of the soul on this passage. We shall present two opposite views of this paragraph, finding in our own heart a great perplexity as to which is correct.
(1) This understands Solomon here as saying that a man is no better in any way than an animal, that no one knows whether the soul of man goes up to God when he dies, or if the soul of the beast goes downward. “This is a favorite proof-text for those who deny that man has an immortal spirit that survives physical death. This writer is no apologist for Solomon. Throughout the historical books, we stressed the consummate wickedness of this evil man; but there are some things about the general interpretation of this paragraph that do not fit. Solomon believed in God; he had just stated that God would judge wicked men (Ecc 3:17); and he could not possibly have meant that God would judge them in this present life. Furthermore, as Grieve noted, “He here combats the idea that man’s breath goes back to God who gave it, although he allows that as a fact in Ecc 12:7.” It raises a question if Solomon actually did, in this passage, contradict what he later said. We seriously doubt it.
(2) Who are these men whom Solomon said were “but as beasts”? Did he say this of all mankind, or merely of those wicked men who were perverting justice in the courts (Ecc 3:16). We think the words here should be restricted in their application to wicked men, which would be fully in harmony with what the rest of the Bible flatly declares, namely, that an evil man, “Is like the beasts that perish” (Psa 49:20). The words `sons of men’ are not the same as `all mankind.’ And the Biblical usage justifies the conclusion that the words here may be used to distinguish them from `sons of God.’ Favoring this viewpoint is what F. C. Cook declared to be the proper translation of Ecc 3:21. The words translated `whether’ are not in the Hebrew text. That means that our version, ASV, the RSV, the Septuagint (LXX) and nearly all current translations have `emended the text.’ That means that what they have given us is the word of the translators, not the Word of God, which we hold is found only in the Hebrew text. Let us read it correctly:
“Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth” (KJV).
“The words `who knoweth’ are used here and elsewhere in Scripture as a reference to that which is not fully understood.” They do not denote complete ignorance. Speaking of translators and their free-wheeling habit of `emending’ God’s Word, we should bear continually in mind the fact that the translators of the KING JAMES BIBLE believed that they were translating the Word of God, whereas many current `translators’ consider themselves competent to tell us what the Holy Spirit `was trying to say’! This is an important reason why we prefer the alternative understanding of this difficult paragraph.
We should remember, however, that even if the first view of this passage is correct, the message in it would then be most certainly false. It was identified in the text as what Solomon thought in his heart; and like many another thing that Solomon thought in his heart, it was not the teaching of the Holy Spirit; because even the Old Testament reveals that there was a firm conviction among God’s people of the resurrection and of life after death. Man is not merely a beast, but he must give an account to God for his behavior as stated in Ecc 3:17; and that verse is also additional proof of the accuracy of the second view of this paragraph.
IS MAN ONLY AN ANIMAL?
Our wicked society today must face up to this question. Powerful and evil voices are shouting an affirmative answer. When our Supreme Court outlawed prayer in the public schools, while retaining it both in their court, and in the Congress, they yielded to those irresponsible and godless voices.
Every day in 10,000 classrooms, atheistic teachers are telling their gullible students that man is merely an animal, `highly evolved,’ of course, but still an animal with no immortal spirit. “The vast majority of these evolutionists have long ago denied the existence of the God of the Bible. Their theory of evolution is itself a blatant and unprovable lie; and the ultimate consequences of any society’s accepting it are certain to terminate in the absolute destruction of that society.
If man is only an animal, it is not a sin to commit murder, robbery, mayhem, adultery, or anything else that the unregenerated mind may choose to do. Let the gullible fools who are teaching the theory try to explain the necessary implications of it in any other way. It is not wrong for fishes to eat one another, nor for animals to kill each other. It is not wrong for dogs to kill either cats, other dogs, or any other animal.
If man is but an animal, he is not responsible or in any other manner guilty if he commits murder. Clarence Darrow, one of the most famous criminal lawyers of this century, defended the brutal, senseless sex-murder of a young boy, pleading that, “The conduct of man or the other animals is no more subject to whim or choice than the action of the planets.” Is it true? Certainly, if man is merely an animal.
If our stupid and grossly wicked society really wants the explanation of the irresistible tidal wave of violent crimes which are destroying our cities and threatening the collapse of civilization itself, they must find it in this very conception, that there is no God and that man is merely an animal.
There is only one reason why it’s wrong for one man to kill another; and that reason is that every man is created in the image of God; and his destruction is against God Himself. A godless society has no more rights than a society of brown rats. God help our deluded generation to find the way back to sanity before it is too late! Many in our current culture have not yet caught on to the truth which was so bluntly stated by Clarence Darrow; but a whole generation of young criminals have already adopted it.
Oh, but it is against the law to commit murder! How is this so? It is true because the Ten Commandments, given by God Himself, are recognized in 47 of the 48 contiguous states of our beloved nation as the basic law of the land. Let the atheists have their way long enough and they’ll remove that, just like they did prayer in the public schools. In fact, by the removal of the death penalty for murder, they have already contradicted the God-commanded execution of capital punishment upon every human being guilty of murder. Yes, God commanded that every murderer should be put to death (Gen 9:6); and that is not an option, it is a Divine order. God help America to wake up!
Ecc 3:16 There is little doubt in the Preachers mind that Gods control of His world will eventually set all things right-but this justice must have its appropriate time. In the meantime, life must be faced for what it is. It must be endured as it comes. This leads to some sobering observations. He discusses one such observation here: Gods order is being prostituted by the corruption of evil men, and evildoers have control of the authoritative positions. Thus, justice is sacrificed for the sake of wickedness.
Ecc 3:17 Since he knows that Gods laws will ultimately bear their own fruit, he muses to himself concerning the future state of the evildoers and also the righteous men. The translation in the NASV appears to be saying that both the wicked man and the righteous man will fall into Gods judgment. While this is undoubtedly true, the better rendering is that God will judge between the wicked man and the righteous man. It is the wicked man who is in hard straights with God. The latter part of the verse speaks to the total concept that God makes everything appropriate in its time. It is in this context that the Preacher says, for a time for every matter and for every deed is there.
Ecc 3:18-20 So intense is the corruption of justice that he is led to conclude that man is no different from animals in many respects. God has surely tested them is to be understood that God has given them sufficient opportunity and time to declare their true character. The pressures of both authority and responsibility test a man. Some translate test as purify which implies that God waits patiently through the various experiences of life until He separates, winnows and proves men. The strength of the original text suffers some loss with the insertion of but beasts, or especially but as beasts, as the idea is that they are beasts. Numerous illustrations from history could be cited to verify this contention. When man is left to himself, without the benefit of the heavenly wisdom, he proves his beastly nature. When God elects to withhold punishment of sin for a season, the heart of man is set to do evil continually (Ecc 8:11).
Note the similarities between men and beasts that are given:
(1) Both have the same fate: death;
(2) Both have the same breath;
(3) Both are subjected to a short life (corruption);
(4) Both go to the same place (grave);
(5) Both come from dust;
(6) Both return to dust;
(7) One does not have an advantage over the other.
One can clearly see the differences between men and beasts; this is not the issue. It is the Preachers purpose to convince his audience that once men begin moving in the direction of wickedness and forsake justice and righteousness that they become as beasts.
Ecc 3:21 This is a difficult verse to translate because the Hebrew has three possibilities. (1) It may be a question (Ecc 2:19); (2) It may suggest maybe; or (3) It actually affirms through a question (Ecc 8:1). The correct understanding, therefore, will come through a study of the context, and in this case, a study of the greater context.
There is little doubt that Solomon is writing through inspiration. In addition to such statements as 2Ti 3:16, there is the internal claim of Ecc 12:11. The difference in the destiny of the breath or spirit of the beast and the man is clearly taught in Ecc 12:7 : then the dust will return to the earth as it was, and the spirit will return to God who gave it. But, it is not the differences but the similarities that are under consideration. Therefore, it is not a question of debate as to the differences between men and beasts, or of the obvious destinies of each, but what Solomon is saying is this, Who can understand their spirits? Or to put it differently, he is saying, It is difficult to believe that man can behave with such beast-like characteristics! Who can understand the spirit of either?
Ecc 3:22 This would make the final thought of the chapter a very natural conclusion. The Preacher knows that the spirit of man will return to God who created it. This is not his concern at this point. His question concerns the profit to be gained by the one who has to live out his life in the short span of time and in the difficult days ahead (Ecc 3:9). He recognizes that life under the sun is a grievous task. He now admits that it is filled with social injustices. He knows that in Gods due season he will see how God works to bring about justice and order, but it is far from him to explain the ways of God. He is assured only of Gods consistency, and thus on the basis of Gods past performance, he concludes that man should not fret over either what he does not know or what he cannot change. In the light of this reasoning he says, And I have seen that nothing is better than that man should be happy in his activities, for that is his lot. For who will bring him to see what will occur after him?
Some see in the twenty-first verse a simple acknowledgment on Solomons part that some do not take to heart the differences that exist between men and beasts. While this does not satisfy the context, it does offer an idea that is needful. There are many ways in which men and beasts are similar, but there is also a vast way in which they differ. One cannot read the book without recognizing the challenge on every page to rise above the eroding pressures of life and get the most from living. One is challenged to exercise wisdom, worship God correctly, demonstrate benevolence, and remember God. The differences between men and beasts are obvious. Further, sinners would not liken themselves to beasts. It would take a preacher to do that! The man who is under consideration in the closing verse of this section is not the evildoer. He is the good man. He cannot see the future or the events which shall befall him, but he is convinced that he will trust God and be happy in the activities of the day. This does not mean that the Preacher will not soon be in the valley of despair, looking again at the activities under the sun, and pointing out the discouraging events of life. However, for the moment, he has his readers on a high plateau, receiving a fresh breath of air before descending once again to the reality of life under the sun.
A Time for Everything – Ecc 3:1-22
Open It
1. Why do you believe or disbelieve the idea that, deep down inside, most people believe in God?
2. For what other reasons than to make a living do people work?
3. What sort of things make you happy?
Explore It
4. For what sort of activities is there a time? (Ecc 3:1-8)
5. What topics did Solomon explore in these verses? (Ecc 3:1-22)
6. What has God set in the hearts of people? (Ecc 3:11)
7. What can we not understand? (Ecc 3:11)
8. Whats the best way we can spend our days while alive? (Ecc 3:12)
9. What is described as a gift from God? (Ecc 3:13)
10. What did Solomon say about everything God does? (Ecc 3:14)
11. What will God call into account? (Ecc 3:15)
12. What did Solomon see in the place of judgment and the place of justice? (Ecc 3:16)
13. Whom will God bring to judgment? (Ecc 3:17)
14. Why does God test us? (Ecc 3:18)
15. What fate awaits both people and animals? (Ecc 3:19-21)
16. What should we enjoy? Why? (Ecc 3:22)
Get It
17. What did Solomon mean by his statement that “there is a time for everything”?
18. When is it hard to be sensitive to the appropriateness of the timing of our activities?
19. Why is it important to be sensitive to the timing of our activities?
20. How is the fact that God has placed eternity in our heart manifested in our society?
21. How do people in our society wrongly seek to fill their longing for God?
22. In what way is finding satisfaction in eating, drinking, and working a gift from God?
23. How should the fact that God will bring judgment to both the righteous and the wicked affect the way we live?
24. In what way are the fate of animals and people similar and dissimilar?
Apply It
26. In what one way can you seek to be more sensitive to the timing of the things you do this week?
27. What is one way you can enjoy your work or what God has given you?
28. Who can help you remember your accountability to God? How?
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
Reciprocal: Psa 82:5 – all the Psa 94:20 – throne Ecc 2:17 – work Ecc 7:15 – there is a just Ecc 7:25 – the reason Ecc 10:5 – as an Isa 26:10 – favour Dan 3:10 – hast made Zep 3:5 – just Act 24:25 – righteousness
Ecc 3:16. And moreover, &c. This is another argument of the vanity of worldly things, and a hinderance of that comfort which men expect in this life, because they are oppressed by their rulers. I saw the place of judgment In the thrones of princes, and tribunals of magistrates, where judgment should be duly executed. Solomon is still showing that every thing in this world, without the fear of God, is vanity. In these verses he shows that power, of which men are so ambitious, and life itself, are nothing worth without it.
Ecc 3:16-22. Man no Better than the Beasts.
Ecc 3:16. Both in the administration of the law and the observances of religion, wickedness is prevalent; righteousness is here equivalent to piety.
Ecc 3:17 is the insertion of the orthodox glossator; Qoheleth does not regard God as vindicating the godly.
Ecc 3:18 links on to Ecc 3:16; the corruption already alluded to is Gods way of showing that man, despite his vaunt of intelligence, is really on a level with the beasts. They share the same breath, and when it leaves them, the same end, death. Note mg., reminding us of Solons saying quoted by Herodotus, Man is altogether a chance. In Psa 49:12-20 it is only the unworthy man that perishes like the beasts; here all men. The one place (Ecc 3:20) is not Sheol, but the earth whence all spring and whither all return.
Ecc 3:21, like Ecc 3:9, throws a negative into the form of an interrogative. Qoheleth combats the idea that mans breath goes back to God who gave it (though in changed mood he allows this in Ecc 12:7). No one can prove that it takes a direction different from that of the breath of beasts. No man knows what will happen after he is gone, so the best thing to do is to have a good time now.
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 (Ecc 3:17), and that He uses injustice for His own purposes (Ecc 3:18). Probably Solomon believed judgment would take place on earth (Pro 22:22-23), though he did not say this explicitly. God uses injustice to remind us of our finite bestiality, among other things. We behave as beasts and die like them (Ecc 3:18-20). "The same place" (Ecc 3:20) is the grave (cf. Ecc 6:6), 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 (Ecc 3:22).
"From unjust decisions a transition is now made to the subject of the haughty, unmerciful cruelty of the wide-extended oppressions inflicted by men." [Note: Delitzsch, p. 273.]
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 (Ecc 4:1-3).
And by Human Injustice and Perversity.
Ecc 3:16-22; Ecc 4:1-3
But not only are our endeavours to find the “good” of our labours thwarted by the gracious, inflexible laws of the just God; they are often baffled by the injustice of ungracious men. In the days of Coheleth, iniquity sat in the seat of justice, wresting all rules of equity to its base private ends (Ecc 3:16). Unjust judges and rapacious satraps put the fair rewards of labour and skill and integrity in jeopardy, insomuch that if a man by industry and thrift, by a wise observance of Divine laws and by taking occasions as they rose, had acquired affluence, he was too often, in the expressive Eastern phrase, but as a sponge which any petty despot might squeeze. The frightful oppressions of the time were a heavy burden to the Hebrew Preacher. He brooded over them, seeking for aids to faith and comfortable words wherewith to solace the oppressed. For a moment he thought he had lit on the true comfort, “Well, well,” he said within himself, “God will judge the righteous and the wicked; for there is a time for every thing and for every deed with Him” (Ecc 3:17). Could he have rested in this thought, it would have been “a sovereign balm” to him, or indeed to any other Hebrew; although to us, who have learned to desire the redemption rather than the punishment of the wicked, their redemption through their inevitable punishments, the true comfort would still have been wanting. But he could not rest in it, could not hold it fast, and confesses that he could not. He lays his heart bare before us. We are permitted to trace the fluctuating thoughts and emotions which swept across it. No sooner has he whispered to his heart that God, who is at leisure from Himself and has endless time at his command, will visit the oppressors and avenge the oppressed, than his thoughts take a new turn, and he adds: “And yet God may have sifted the children of men only to shew them that they are no better than the beasts” (Ecc 3:18): this may be his aim in all the wrongs by which they are tried. Repugnant as the thought is, it nevertheless fascinates him for the instant, and he yields to its wasting and degrading magic. He not only fears, suspects, thinks that man is no better than a beast; he is quite sure of it, and proceeds to argue it out. His argument is very sweeping, very sombre. “A mere chance is man, and the beast a mere chance.” Both spring from a mere accident, no one can tell how, and have a blind hazard for a creator; and “both are subject to the same chance,” or mischance, throughout their lives, all the decisions of their intelligence and will being overruled by the decrees of an inscrutable fate. Both perish under the same power of death, suffer the same pangs of dissolution, are taken at unawares by the same invisible yet resistless force. The bodies of both spring from the same dust, and moulder back into dust. Nay, “both have the same spirit”; and though vain man sometimes boasts that at death his spirit goeth upward, while that of the beast goeth downward, yet who can prove it? For himself, and in his present mood, Coheleth doubts, and even denies it. He is absolutely convinced that in origin and life and death, in body and spirit and final fate, man is as the beast is, and hath no advantage over the beast (Ecc 3:19-21). And therefore he falls back on his old conclusion, though now with a sadder heart than ever, that man will do wisely, that, being so blind and having so dark a prospect, he cannot do more wisely than to take what pleasure and enjoy what good he can amid his labours. If he is a beast, as he is a beast, let him at least learn of the beasts that simple, tranquil enjoyment of the good of the passing moment, untroubled by any vexing presage of what is to come, in which it must be allowed that they are greater proficients than he (Ecc 3:22).
Thus, after rising in the first fifteen verses of this Third Chapter, to an almost Christian height of patience, and resignation, and holy trust in the providence of God, Coheleth is smitten by the injustice and oppressions of man into the depths of a pessimistic materialism.
But now a new question arises. The Preachers survey of human life has shaken his faith even in the conclusion which he has announced from the first, viz., that there is nothing better for a man than a quiet content, a busy cheerfulness, a tranquil enjoyment of the fruit of his toils. This at least he has supposed to be possible: but is it? All the activities, industries, tranquillities of life are jeopardised, now by the inflexible ordinances of Heaven, and again by the capricious tyranny of man. To this tyranny his fellow countrymen are now exposed. They groan under its heaviest oppressions. As he turns and once more reflects {Ecc 4:1} on their unalleviated and unfriended misery, he doubts whether content, or even resignation, can be expected of them. With a tender sympathy that lingers on the details of their unhappy lot, and deepens into a passionate and despairing melancholy, he witnesses their sufferings and “counts the tears” of the oppressed. With the emphasis of a Hebrew and an Oriental, he marks and emphasises the fact that “they had no comforter,” that though “their oppressors were violent, yet they had no comforter.” For throughout the East, and among the Jews to this day, the manifestation of sympathy with those who suffer is far more common and ceremonious than it is with us. Neighbours and acquaintances are expected to pay long visits of condolence; friends and kinsfolk will travel long distances to pay them. Their respective places and duties in the house of mourning, their dress, words, bearing, precedence, are regulated by an ancient and elaborate etiquette. And, strange as it may seem to us, these visits are regarded not only as gratifying tokens of respect to the dead, but as a singular relief and comfort to the living. To the Preacher and his fellow captives, therefore, it would be a bitter aggravation of their grief that, while suffering under the most cruel oppressions of misfortune, they were compelled to forego the solace of these customary tokens of respect and sympathy. As be pondered their sad and unfriended condition, Coheleth-like Job, when his comforters failed him-is moved to curse his day. The dead, he affirms, are happier than the living, -even the dead who died so long ago that the fate most dreaded in the East had befallen them, and the very memory of them had perished from the earth: while happier than either the dead, who have had to suffer in their time, or than the living, whose doom had still to be borne, were those who had never seen the light, never been born into a world all disordered and out of course (Ecc 4:2-3).
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Peake’s Commentary on the Bible
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expositors Bible Commentary