Exegetical and Hermeneutical Commentary of Ecclesiastes 3:9
What profit hath he that worketh in that wherein he laboreth?
9. What profit hath he that worketh? ] The long induction is completed, and yet is followed by the same despairing question as that of ch. Ecc 1:3, asked as from a stand-point that commands a wider horizon. Does not this very thought of a right season for every action increase the difficulty of acting? Who can be sure that he has found the season? The chances of failure are greater than the chances of success.
Fuente: The Cambridge Bible for Schools and Colleges
Ecc 3:9-11
What profit hath he that worketh in that wherein he laboureth?
Autumn musings
Autumn is a time which has its meaning, as well as its appropriate duties. Its deep suggestiveness is written upon the sombre grandeur of its sunsets, upon the awful death with which it smites the foliage and blasts the flowers, is borne in upon us by the dreariness and waste it spreads around. Its duty of ingathering, of estimating results, is written upon its harvests and fruition. The end of all things is at hand, it seems to say; for it is the time of retribution and reward. The day of autumn is an anticipative day of judgment, its clouds foreshadowing heavier clouds, and bidding us prepare to meet that God of whom it is said, Clouds and darkness are round about Him, etc.
I. The disquieting question of autumn. Yet, after all these useful thoughts, there comes to us, as to Ecclesiastes in verse 9, the question asked in every great age, by every great mind–the question which meets us continually in the life and thought of the present age: What is the good? What is the real purpose of things? What do they matter? That is pre-eminently the question of autumn–late autumn, not of the falling corn, but of the falling leaf. Full as our lives may be of interest and labour, there comes to us from time to time the inevitable question, What profit hath he that worketh in that wherein he laboureth?–since we, too, must fade and fall. The suggestion, however, is not merely that of physical death, but of the death of hope, the defeat of honest purpose, the fruitlessness of unselfish effort. To religious people what is still more unsettling is the failure of religious effort. We witness in our time the decay of certain forms of piety. Among the lumber in the long and dusty gallery of some ancestral hall you come upon an old spinet. You take the quills and strike the keys: the sounds that come forth are unfamiliar, distant; the music is dreamlike, weird; the instrument is spirit-haunted; there is something reproachful in the faint melodiousness of the long untouched wires. So it is with the old hymns, the old forms of piety; for it is never given to one age to reproduce the spirit of another in the self-same forms. I have seen the travail which God hath given to the sons of men to he exercised therewith, says Ecclesiastes musingly. Is it all useless? Political enthusiasm, religious ardour, the strenuous labour of the worlds workers, the lofty ideals and high imaginings of the worlds great thinkers,–are they swept down the stream of time like rotten leaves?
II. Musing on the answer. That is the question which the ancient Jewish thinker to whom we owe the Book of Ecclesiastes is turning over in his mind. He does not answer it; he muses upon it, and suggests consoling considerations. Yes, indeed I God hath given to the sons of men to be exercised in travail, to be
inured to pain,
To hardship, grief, and loss.
But He hath made everything beautiful in its time: also He hath set the world in their heart. So, with Ecclesiastes, let us rest for a time in this supreme effort of nature to do us pleasure; in the Stoic thought that the world is a Divine system, a cosmos of order and of beauty, and that, according to the ancient faith of Israel, all things were created very good. Yet we are not quite satisfied. Man is restless among the beauties of the world because his life is larger, deeper than the worlds. God hath made everything beautiful:. . . also He hath set the world in their heart. What German writers call the Welt-schmerz–the sorrow of the world–is an ever-present burden to those whose hearts are tenderest and whose characters have reached the highest levels. Hence Wordsworth, who so revelled in the beauties of nature, was ever hearing
Humanity in fields and groves
Pipe solitary anguish.
What Thomas Hardy calls the general grimness of the human situation has been rather increased than lessened by the discovery of our time, that man has reached his present level by means of a terrible struggle, lasting through countless millenniums, and is what he is as much by virtue of the pains he has endured as by the perseverance and courage with which he has set himself to overcome the difficulties of his life.
III. The question of autumn answered. Ecclesiastes can help us no further; for his I know that there is no good in them, but for a man to rejoice, and to do good in his life, probably means little more than keep up your heart and do your best. Not even St. Paul, not even Christ Himself, answers all our questions; but Christianity does give us the certainty that all is well with those who trust in God and do right, and the last word of wisdom as well as of faith is, All things work together for good to them that love God.
They also serve who only stand and wait.
God is with us as He was with our fathers, and our ways of serving Him are as acceptable as theirs, in our hearts are true and our lives pure and earnest. For the changes which pass over society and the Churches are in reality manifestations of the wisdom of God; the touch of His finger gives to them their meaning and beauty; and the devout observer is as much thrilled by their significance and enthralled by their interest as the artistic soul is enraptured by the tints of autumn. Further, Christianity teaches us to look forward, not backward, for the revelation of the real meaning of Gods dealings with us. Christ never despaired of humanity, or of His own cause; and why should we? (W. Burkitt Dalby.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. What profit hath he] What real good, what solid pleasure, is derived from all the labours of man? Necessity drives him to the principal part of his cares and toils; he labours that he may eat and drink; and he eats and drinks that he may be preserved alive, and kept from sickness and pain. Love of money, the basest of all passions, and restless ambition, drive men to many labours and expedients, which perplex and often destroy them. He, then, who lives without God, travails in pain all his days.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Seeing then all actions and events in the world are out of mans power, and no man can at any time do or enjoy any thing at his pleasure, but only what and when God pleaseth, as hath been now shown in many particulars, and it is as true and certain in all others, hence it follows that all mens labours, of themselves, and without Gods help and blessing, are unprofitable, and utterly insufficient to make them happy.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. But these earthly pursuits,while lawful in their season, are “unprofitable” when madeby man, what God never intended them to be, the chief good. Solomonhad tried to create an artificial forced joy, at times when he oughtrather to have been serious; the result, therefore, of his labor tobe happy, out of God’s order, was disappointment. “A time toplant” (Ec 3:2) refers tohis planting (Ec 2:5);”laugh” (Ec 3:4), toEcc 2:1; Ecc 2:2;”his mirth,” “laughter”; “build up,””gather stones” (Ecc 3:3;Ecc 3:5), to his “building”(Ec 2:4); “embrace,””love,” to his “princess” (see on Ec2:8); “get” (perhaps also “gather,” Ecc 3:5;Ecc 3:6), to his “gathering”(Ec 2:8). All these were of “noprofit,” because not in God’s time and order of bestowinghappiness.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
What profit hath he that worketh in that wherein he laboureth?] That is, he has none. This is an inference drawn from the above premises, and confirms what has been before observed, Ec 1:3; Man has no profit of his labour, since his time is so short to enjoy it, and he leaves it to another, he knows not who; and, while he lives, is attended with continual vicissitudes and changes; sometimes it is a time for one thing, and sometimes for its contrary, so that there is nothing certain, and to be depended on; and a man can promise himself nothing in this world pleasant or profitable to him, and much less that will be of any advantage to him hereafter. The Targum adds,
“to make treasures and gather mammon, unless he is helped by Providence above;”
though it is man’s duty to labour, yet all his toil and labour will be fruitless without a divine blessing; there is a time and season for everything in providence, and there is no striving against that.
Fuente: John Gill’s Exposition of the Entire Bible
Since, then, everything has its time depending not on human influence, but on the determination and providence of God, the question arises: “What gain hath he that worketh in that wherewith he wearieth himself?” It is the complaint of Ecc 1:3 which is here repeated. From all the labour there comes forth nothing which carries in it the security of its continuance; but in all he does man is conditioned by the change of times and circumstances and relations over which he has no control. And the converse of this his weakness is short-sightedness.
Fuente: Keil & Delitzsch Commentary on the Old Testament
CRITICAL NOTES.
Ecc. 3:11. In His time.] This is the emphatic part of the sentence. The fitting time is one of the chief elements in the ways of Providence, which raises in us the thought of an Infinite Wisdom. Also He hath set the world in their heart. The world here should be rendered eternityi.e., the universe considered as durationas that which is extended in time. It is because man has eternity in his heart that he is able, from the observation of Creation, to form an idea of His eternal power and Godhead. So that no man can find out the work that God maketh. Men have an idea of God and His immense dominion; but the details of the method and circumstances of His Sovereign rule are but imperfectly known.
MAIN HOMILETICS OF THE PARAGRAPH.Ecc. 3:9-11
SOLACE FOR THE TROUBLED MIND
The mind is perplexed by the difficulties of Providencethe seeming disorder of the world. Hence the heart is troubled with carethat tenacious, wasting disease of human nature. We can only seek solace in well-assured, immoveable truths.
I. That all human care must be unavailing. (Ecc. 3:9.) Where are the results of all the cares, labours, and anxieties of men? When the final reckoning is made, where is the profit? The widest observation of the scene of man reveals the uselessness of care, and of the trouble of the mind at the contemplation of the antagonistic elements composing the scheme of Providence. (Ecc. 3:10.) Why is it that our care and anxiety are of no avail?
1. Because we cannot lift the burden of vanity from mans life here. There is a fatal disorder in the system of things in which we play so important a part. All our care cannot remove it.
2. Because we cannot force the seasons of Providence. We are as powerless to change these as we are to change the natural seasons of the year. We cannot be joyful when the hour for mourning arrives. All the gradual and violent changes in human things will take place despite all our care. We should, therefore, seek the solace of the inevitable, and the shelter of a love which, whatever happens, shall never fail the righteous. Weakness, ignorance, and imperfection must fall helpless into the arms of the Infinite.
II. The exquisite skill of adaptation to be observed in the Divine Plan. (Ecc. 3:11.) The infinite wisdom of Providence is most to be observed in bringing forth His purpose at the fitting season. All the movements of the Supreme Governor are timed with accuracy.
1. There is a fixed method. There is an established order for everything which God has made, and all His purposes are exquisitely fitted to the times in which they are produced. God needs no system as we understand it, for this is only the refuge of imperfect minds. We need system to classify our ideas, and to make them portable for the memory. Infinite wisdom is above the necessity of this device, and can only use method.
2. There is a fixed aim. There is nothing purposeless in Providence, no movements at random. All is sure, steady, and accurate. Every purpose moves with sure aim to its proper end. Evil itself is made to further the good purposes of God. The well-timed order of the system of Divine Providence should be to us a comforting portion, sufficient to allay our anxiety and to assuage our sorrow. Confusion and disorder would only generate despair, for they could not conserve the good that might by chance arise; but we have everything to hope for from wise method, and fixedness of purpose and aim. If we are true and good, our deepest aspirations will have their proper season, and be brought forth in a light which will lend them a beauty and a glory.
III. The inability of the human mind to compass the whole designs of Providence. (Ecc. 3:11.) No man can trace the work of God all through its mazy course. A little portion of it is before us, but the extremes of it are lost in the immensity of the past and future.
1. We are ignorant of the whole plan of Providence. We may indeed know a part of it. This much St. Paul teaches us is within our grasp; and from what we know, we may form a dim prophecy of what we may expect. Yet to adventure to explore the plan of God, as a whole, would take us beyond the depth of our understanding. We only see the work of God in the course of its progress, but we cannot see the plan of it, nor the glory of the finished purpose.
2. We are ignorant of the several ends contemplated by Providence. We know in general that the true, the right, and the good, will be brought forth into the light and vindicated; but what other ends group themselves around these, and are intimately interwoven with the whole scheme, we know not. There must lie outside the region of our knowledge quite an infinity of possibilities of which we cannot form even the first draft, or rude outline of an idea.
3. We are ignorant of the reasons of Gods dealings. The long dominion of evil, the afflictions of the good, the disordered mixture in the life of humanity, must be accepted as an impenetrable mystery, notwithstanding all our efforts to find a sufficient reason. God does not always answer the question of His people. Show me wherefore Thou contendest with me?
4. We are ignorant of the future. We cannot tell where any purpose or work shall have its end. We cannot enter the secret chambers of heaven, and steal from thence the unpublished volumes of the Book of Providence. Men of science cannot tell the destination of the material universe in space; and where this present system of things shall end, and how it shall be disposed of in the final crash of doom, we are alike ignorant. Yet our little knowledge ought to be consolatory, and it will be so if we are only careful to assure ourselves that it is but a little. God reserves for Himself enough to keep our souls for ever in the attitude of adoration. We can only have peace and hope in the worship of the Highest.
IV. The hopefulness inspired by a sense of the true grandeur of man. (Ecc. 3:11.) God hath set eternity in their heart. He has placed within the soul of man a power capable of infinite expansion. These God-like properties constitute the true grandeur of man. Such a distinction conferred upon us should inspire hope, and allay anxiety. This gift comprises:
1. The power to contemplate the Divine nature. We cannot comprehend fully the nature of God and His dealings. They still wear the robe of mystery. Yet, because we have this great gift of eternity within us, as a disguised or pent-up force, we are able to know something of God. We could not entertain the idea of God unless He had first made us God-like by such an immense gift as this. It is our privilege to be partakers of the Divine nature, and to partake of that nature is to know it to that degree.
2. The pledge of immortality. Mans destiny in the future is thus bound up with the eternity of God. The destination of spirit is to run parallel with the existence of the Supreme. The desire to live eternally is a portion of the Divine image. Only for this infinity within us, religion would be impossible, for it deals with eternal life.
3. The capacity for unlimited improvement. The investment of the heart with eternity is a kind of force given in elastic measure. It has reserves of power which will be developed throughout eternity. It is the property of a creature with this endowment to make progression towards a limit placed at an infinite remove. God will keep that limit still ahead of us. The souls eye will never be permitted to approach too near to the intolerable light. We should console ourselves with reflections upon our true grandeur. However mean and obscure our present condition, we may hope for distinction and honour when we are advanced to the light of God. The heritage of the noble and the good, however obscured here by poverty and neglect, is divine in glory and duration. He who can realise that he is the heir of immortality carries with him through lifes saddest journey the balm of sorrow and the ease of care.
SUGGESTIVE COMMENTS ON THE VERSES
Ecc. 3:9. Nothing is to be reckoned the true profit or advantage of a mans work but that which is permanent, and will abide with him as nothing earthly can do. Only the graces of Gods Spirit abide in the exercise of them with the saints in death, and their good works abide with them through all eternity in the gracious reward of them [Nisbet].
All labour that does not increase the riches of the soul must prove profitless in the end.
Ecc. 3:10. God hath appointed the changes of time that man may be exercised in them, either wisely and willingly to His praise, or else unwillingly and foolishly to his torment and vexation [Jermin].
Before the hour comes, thought and labour are lost. But we are nevertheless to labour, each in his sphere and with diligence. God commands this; if we hit the hour, things prosper; if we do not, nothing comes of it, and thus no human thought avails. They, therefore, who would anticipate Gods hour, struggle, and have nothing but care and sorrow [Luther].
It is often expedient for the teacher to allow his pupil himself to grapple with the difficulties of knowledge, for thus his mental devices are stimulated, and the true foundations of science are laid. So God gives severe exercises to man, that he may know his true position, and learn the ways of wisdom.
God does not teach us by imparting knowledge which we have but passively to receive. He sets humanity some hard exercises, which they have painfully to work out by the experience of this rough world.
No worldly position, however exalted or outwardly happy, can exempt a man from exercising his mind upon the painful problems of existence.
The path of spiritual knowledge is traced with difficulty through uncleared and tangled regions. God has laid down no royal road.
The long processes of Divine teaching, through so many seasons of time, have their special purposes in the education of humanity.
Ecc. 3:11. Not only has God made everything, but there is a beauty in this arrangement where all is fortuitous to us, but all is fixed by Him. That season must be beautiful which to infinite love and wisdom seems the best [Dr. J. Hamilton].
Not only the works of Creation have a lustre and beauty in them, but even those works of Providence which seem blackest unto men have a great deal of ravishing beauty. Josephs being sold, Job spoiled and plagued, Daniel in the lions den, Christ betrayed and nailed upon the Crossthese and the like, although, being looked upon as in the hands of instruments, they seem to have nothing but deformity in them; yet, being looked upon as Gods works, and according to His intent, and the result of them, they have a ravishing beauty in them, and many of His fair attributes written upon them [Nisbet].
The works of Providence have the prime elements of beautyfitness and adaptation.
To know a life, we must partake of it in some degree. Unless our Creator had set eternity in our heart, we could entertain no idea of His eternal power and Godhead.
We have the power to discern the eternal behind this transitory scene.
Man here exists but in a mean condition. He has powers which eternity alone can unfold. The human soul is like a seed wherein unborn forests sleep.
Man findeth not out to what end all those things are done, until himself come to his end. Then he shall understand it, for either the mercy or the justice of God will show it unto him [Jermin].
We only see the system of Providence in the making, and not as a completed whole. Therefore we can only discern the mere rudiments of what shall be; no complete or extensive knowledge being possible to us. The house that is a-building looks not as the house that is built, says the proverb.
We can only see, at a time, but an inconsiderable part of the ocean, so that we can never take a view of it as one great whole. In like manner the ways of God can only be seen in small portions. Their vastness overtasks our powers.
Eternity casts upon the whole course of time the shadow of mystery. We have enough light to work by, but not enough for complete revelation.
The creature of a day cannot be expected to grasp those vast designs stretching from creation to the final destiny of all things.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
2. Working outside the framework of Gods providence results in frustration and defeat. Ecc. 3:9-22
TEXT 3:922
9
What profit is there to the worker from that in which he toils?
10
I have seen the task which God has given the sons of men with which to occupy themselves.
11
He has made everything appropriate in its time. He has also set eternity in their heart, yet so that man will not find out the work which God has done from the beginning even to the end.
12
I know that there is nothing better for them than to rejoice and to do good in ones lifetime,
13
moreover, that every man who eats and drinks sees good in all his laborit is the gift of God.
14
I know that everything God does will remain forever, there is nothing to add to it and there is nothing to take away from it, for God has so worked that men should fear Him.
15
That which has been already, and that which shall be has already been, for God seeks what has passed by.
16
Furthermore, I have seen under the sun that in the place of justice there is wickedness, and in the place of righteousness there is wickedness.
17
I 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.
18
I said to myself concerning the sons of men, God has surely tested them in order for them to see that they are but beasts.
19
For 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.
20
All go to the same place. All come from dust and all return to dust.
21
Who knows that the breath of man ascends upward and the breath of the beast descends downward to the earth?
22
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?
THOUGHT QUESTIONS 3:922
72.
Explain why Ecc. 2:24, Ecc. 3:1-8 and Ecc. 3:12 could be an answer to the question raised in verse nine.
73.
What has God given the sons of men? (Cf. Ecc. 3:10)
74.
Even though God has placed the desire in men to know the ways of God, will they discover it? (Cf. Ecc. 3:11)
75.
What is the gift from God? (Cf. Ecc. 3:12-13)
76.
Explain what is meant by God seeks what has passed by. (Cf. Ecc. 3:15)
77.
What stands in the place of justice and righteousness?
78.
Both the righteous and the wicked will come before God for what reason?
79.
What similarities exist between men and beasts? (Cf. Ecc. 3:19-20)
80.
What difference between men and beasts is suggested? (Cf. Ecc. 3:21)
81.
Does Solomon know that mans spirit will go upward when he dies? (Cf. Ecc. 12:7)
82.
What is mans lot? (Cf. Ecc. 3:22)
83.
Can man see into the future? Give evidence for your answer from the text.
PARAPHRASE 3:922
When man shares in all the events of life, and toils throughout the short time he has to live here under the sun, what profit does he have to hold in his hand? I have been around. I have seen the work that God has assigned to the sons of men to occupy them as they toil and labor during their lifetimes. Also, I clearly understand that God makes every thing right for an appropriate time. There is indeed a specific time and season for every affair under heaven. God has placed in the minds of men the desire to know and the ability to wonder concerning all the events, but men are unable to discover or find out the work of God from the beginning even to the end. I know that among men there is nothing better than to find pleasure and joy in ones lifetime. However, God does have a gift for men. It is not to understand the mysterious ways of God, but it is to be happy and find pleasure in living and see good in all of ones labor. One other thing I willingly admit: whatever God does will endure, nothing can be added and nothing can be subtracted. God works in this consistent way because of His very nature, and in order that men may stand in awe of Him. In addition, consider this! God will see to it that history repeats itself. That which was, now is; and that which is to be, has already been. (Is there anything of which one might say, See this, it is new?)
Let us look more closely under the sun. We shall discover disturbing things. I saw in the place where justice should be found that wickedness was there. I saw in the place where there should have been a just man, that there was an evildoer. I said to myself, Beware, evildoer! God will judge between you and the righteous man. And I also understand that there is a time when God will judge every delight of man and every deed. I said to myself, God lets things happen so he can purify the sons of men. In Gods time, the true issues will be clearly seen, and mens real attitudes will be revealed. God permits men to see, that in themselves, they are only animals. Man really has no advantage over the animals. They both are subject to chance. They both suffer the same event: death comes to both. Both have the same breath. They are both subject to futility. Both go to the same place. Both come from the ground, and both are returning to the ground. Who among you can say that you know the spirit of man which ascends on high, or the spirit of the beast, which goes downward to the earth?
I am now more convinced than ever that man can do nothing better than rejoice in his works, do good in his lifetime, and make the most of each day. This is mans lot. No man can see what will occur in the future. Who can enable man to see what even tomorrow will bring?
COMMENT 3:922
Ecc. 3:9 In this verse, we see a return to the original question of the book (Ecc. 1:3). It is not necessarily introducing the material which is to follow, although this basic proposition is still under consideration, but it reflects on everything that has been stated previously. For the use of profit or advantage, see the comments on Ecc. 1:3. That in which he toils refers to all of mans activities which are mentioned in Ecc. 3:1-8.
Ecc. 3:10 Solomons personal experience was very comprehensive. One need only review the details of his life, as referred to in chapters one and two, to be convinced that he is correct in saying that he has viewed the activities of men. He has called attention to the major areas of mens interests, and demonstrated how each generation finds itself engaged in the same activities. He calls it an evil (grievous, sorry) task (Ecc. 1:13; Ecc. 2:26), that has occupied men in each generation. He declares that God has given the task to the sons of men, and in the next verse he explains what he means by saying that God gave it.
Ecc. 3:11 The song writer picked up the theme of this verse with the words, Everything is beautiful in its own way. Solomon declares that God made everything beautiful (appropriate) in its time. To say God set eternity in the heart, is another way of saying that God gave men the task of occupying themselves. The meaning of the Hebrew word is widely debated. The context leads one to believe that it is speaking to a desire that God has placed in the heart to search out and to know. Hengstenberg writes that the word is never used except for unmeasured time. Some translate the word world while others prefer the idea of a sense of the infinite. One translation (The Anchor Bible) uses the term enigma to convey the idea intended. Every man does have the desire to explore the meaning of all the events of life, but it is not within him to discover the answers. A sense of awe does come to the mind when one thinks of the Creator (the Infinite One), but this only compounds his frustrations. An awareness of the differences that exist between men and the rest of Gods created beings only intensifies the desire to probe and discover more and more. Yet, it is clearly stated that man will not find out the work which God has done. For additional study on mans desire to know and discover, study the following passages from Ecclesiastes: Ecc. 7:23-24; Ecc. 7:29; Ecc. 8:7; Ecc. 8:17; Ecc. 9:1; Ecc. 11:5.
The beginning and end of Gods work probably refers to the work which God does in relation to ones lifetime. This would be in harmony with the next verse as well as with Ecc. 3:1-9. Some do explain it as the work of God that extends from eternity to eternity, but this appears to be out of harmony with the obvious purpose of the Preacher in this section. Because the task is grievous, one should not attribute the task itself to God. It is not Gods fault that man does not have success in his investigation.
Ecc. 3:12-13 The five-point exercise suggested here is at least a key to deriving some profit from life even if it is very meager. Man is instructed to (1) rejoice, (2) do good, (3) eat, (4) drink, and (5) see good in his labor. This same message is emphasized in Ecc. 2:3; Ecc. 2:24; Ecc. 3:12-13; Ecc. 3:22; Ecc. 5:18; Ecc. 6:12; Ecc. 8:15; Ecc. 9:7. This reward is called a gift from God. Sometimes it is spoken of as coming from the hand of God (Ecc. 2:24; Ecc. 5:19). God is recognized as the One who provides. Whatever one includes in his enjoyment of life, it should be with the approval of God. Two clear statements undergird this truth. They are: Go then, eat your bread in happiness, and drink your wine with a cheerful heart; for God has already approved your works (Ecc. 9:7). And, Rejoice, young man, during your childhood, and let your heart be pleasant during the days of young manhood. And follow the impulses of your heart and the desires of your eyes. Yet know that God will bring you to judgment for all these things (Ecc. 11:9).
Ecc. 3:14-15 Not only is everything God has made beautiful, good and appropriate, but all that He does is perfect. God is a complete Being, and therefore has complete order in all His creation. When one realizes this, and looks beyond it to see the nature of God, he stands in awe of Him. Each of the admonitions and challenges the Preacher sets forth in the book is based on the true nature of God. For example, he admonishes his audience when they go to the temple to worship God, that they should remember God is in heaven and they are upon the earth (Ecc. 5:1-2). In other words, they are the created beings while God is the Creator. Men should recognize that God is the perfect, complete and authoritative Governor of His world. Men should learn to fear God (Ecc. 12:13).
Because of this, the Christian appreciates the completeness of God. He says with the author of Hebrews that Jesus Christ is the same yesterday and today, yes and forever (Heb. 13:8). We place our trust in the complete work of Christ (Heb. 9:28) which was offered but once for our sins. We trust the complete sovereignty of God (Act. 17:24). We abide in His complete wisdom set forth in the act of saving grace. But to the reader of Ecclesiastes in Solomons day, nothing of the blessings we have in Christ were realized. The context of this passage must be explained in the light of the frustration expressed in verses ten and eleven. As man routinely experiences the events of life, he sees that Gods laws are in complete control of the times and the seasons. He learns to respect God because of His consistency and power, but he does not share in the knowledge that belongs only to God.
Some events appear to contradict Gods sovereign control and completeness of order in His world. However, the statement, God seeks what has passed by assures the reader that any violation of the rules is only temporary, and in due season everything will return to proper order as it has always been.
It is precisely to this problem that the Preacher now speaks. He is primarily concerned through the remaining section of this chapter with one very apparent inequity: wickedness in the place of righteousness and justice. He then draws numerous observations concerning this. In the first section of chapter four, he is concerned about another problem. This time it is the oppression of innocent people with the authority on the side of evil men. He illustrates the violation of Gods rules through two more examples. One has to do with an inordinate desire for earthly riches, while the other speaks to the fickleness of the citizens of the land. In each situation, he admits to the futility of the whole affair, and in view of the fact that God works out the times and seasons of justice, he resigns himself to the fact that nothing is better than that man should be happy in his activities, for that is his lot (Ecc. 3:22).
The obvious corruption in both places high and low throughout the world does not disturb the inner peace of the Christian. He has the advantage over the Preacher in Ecclesiastes for he knows Him who brings peace (Joh. 14:27). He is not limited in his understanding to the message preached through nature, but has the final word from God in the person of Jesus Christ (Hebrews 1).
Ecc. 3:16 There is little doubt in the Preachers mind that Gods control of His world will eventually set all things rightbut 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.
FACT QUESTIONS 3:922
136.
Solomon makes it clear that in this section he is seeking to do what? (Cf. Ecc. 3:9)
137.
What does which he toils have reference to? (Cf. Ecc. 3:9)
138.
In what sense can it be said that God gives this task to men?
139.
What does the term eternity mean as it is used here? What do you think the meaning of the word in the context is?
140.
What is meant by the beginning and end?
141.
What five things is man instructed to do if he wants to show a profit? (Cf. Ecc. 3:12-13)
142.
Give evidence from Ecclesiastes what enjoyment from the hand of God means with Gods approval.
143.
What brings man to stand in awe of God?
144.
Has God lost control of His world because some events are out of harmony with His expressed will? Discuss.
145.
What is the first evil that is apparent to the Preacher? (Cf. Ecc. 3:16)
146.
Will both the wicked man and the righteous man be judged? Discuss.
147.
Explain the purpose of the testing of men. (Cf. Ecc. 3:18)
148.
What does purify imply?
149.
Why does he go to such lengths to show the similarities between men and beasts?
150.
Read verse twenty-one from different translations. Give three reasons why the verse is difficult to translate.
151.
Is the debate here over the eternal nature of mans spirit? Discuss.
152.
Write out your own paraphrase of verse twenty-two.
153.
List the reasons Solomon came to this conclusion.
Fuente: College Press Bible Study Textbook Series
9. What profit Sometimes a question is a method of declaring the opposite. Thus, he who laboureth hath no advantage, that is, no abiding advantage; for what he gains must be lost in the inevitable course of events.
Fuente: Whedon’s Commentary on the Old and New Testaments
Musings On Man’s Work ( Ecc 3:9-10 ).
Ecc 3:9
‘What profit has the workman in that in which he labours?
We return here to the question of purposelessness. The workman who labours gains nothing from his labours apart from his wages. Nothing of what he labours on will benefit him. It is thus to him a pointless and empty exercise. And this is even true of the godly man. And yet man has to work hard and long to achieve what he does. Such is the pointlessness of his life. All that is permanent that he gains by his labours is for others.
Ecc 3:10
‘I have seen the hard exertions which God has given to the sons of men to be exercised with.’
We note that there is almost a repeat of Ecc 1:16 here. In Ecc 1:16 he had said, ‘It is an unhappy business that God has given to the sons of men to be exercised with.’ Now that situation has improved to simply being ‘hard exertions which God has given to the sons of men to be exercised with.’ The improvement presumably arises from the introduction of the godly man who has found joy in his labour. But it still depresses him, for he sees the hard exertions which are required of man as given to him by God. What he observes others as doing (‘men are busy with’) he sees as a God given-task (consider Gen 3:17-19), but one which apparently leads nowhere (unless, of course, it is performed towards God).
Fuente: Commentary Series on the Bible by Peter Pett
The Preacher Explains His Conclusion of Man’s Purpose – The Preacher will then acknowledge each man’s purpose, or calling, in this life, in Ecc 3:9-15 as a calling to rejoice and to do good in this life by enjoying the good of each day’s labours (Ecc 3:13). In other words, mankind has been called to serve the Lord by doing good works and to rest in God’s divine provision for his life.
Ecc 3:9 What profit hath he that worketh in that wherein he laboureth?
Ecc 3:9
Ecc 3:10 I have seen the travail, which God hath given to the sons of men to be exercised in it.
Ecc 3:10
Man’s original role in taking dominion over the earth was to tend the Garden. The woman’s role in taking dominion over the earth was not in tilling the soil, but in bearing children. We then see how man was working the land while woman was tending to children. This was God’s original divine order and plan for mankind to prosper and fulfill their destinies. This is reflected in the way in which God judged Adam and Eve in the Fall. The woman had her pain and sorrow increased in the area of childbearing while the man had his sorrow and pain increased in tilling the earth. God added travail and sorrow to each of their earthly journeys so that they would learn to turn to Him for their daily peace and rest. Such daily travail brings humility, and humility leads us back to God. In fact, Ecc 3:10 tells us, “I have seen the travail that God hath given to the sons of man to be humbled by it.”
Ecc 3:11 He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.
Ecc 3:11
Ecc 3:11 “also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end” Comments – We can see Ecc 3:11 reflected in the work of NASA, the U.S. space agency whose job is to explore space, God’s creation. The more they learn, the more vast and enormous space and learning becomes.
Ecc 3:11 Comments – Ecc 3:11 says that God has placed eternity in our hearts. He did this by subjecting us to the pattern of seasons that He has subjected eternity to. These seasons in our life are listed in Ecc 3:1-8.
God has put a desire within our hearts to discover and find out all knowledge, yet in our short, mortal lifespan, no man can live long enough to discover everything. We have been made to labour and travail in this life as a way of humbling us (Ecc 3:10). If a man were a king and all others served him, so that he had not travail to humble him, then his heart would be lifted up. Therefore, God has designed this life with the travail of labour, and in this labour we strive to find out all things of this world, which we cannot do in this short life.
Ecc 3:12 I know that there is no good in them, but for a man to rejoice, and to do good in his life.
Ecc 3:12
Since we cannot discover everything and fulfill every aspect of this mortal life (Ecc 3:12), we should realize that God has given us something each day to accomplish, something good to do to help others as a way of obeying His commandments. We are to rejoice in each day’s divine blessings.
Ecc 3:13 And also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God.
Ecc 3:12
Ecc 3:14 I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him.
Ecc 3:14
Ecc 3:15 That which hath been is now; and that which is to be hath already been; and God requireth that which is past.
Ecc 3:15
Fuente: Everett’s Study Notes on the Holy Scriptures
Ecc 3:9. What profit hath he that worketh, &c. What remaineth to him that worketh from that upon which he bestoweth his labour? The consequence of the preceding proof is obvious. It is not in the power of men to get by that which is properly their own work, and the result of their choice, any thing that they have a right to call a solid advantage; since they do not know but the time is coming, when that which they look upon shall appear to them in a quite different light. This and the foregoing proof were both taken from the same subject: viz. the occupations of men in this world, or the methods they take in the pursuit of happiness. These were considered, first, in themselves, and with respect to the end proposed: secondly, with respect to the choice which determines us to follow different methods at different times. Now, having done with those proofs, considered as such, our author resumes the subject which had afforded them; viz. the occupations of men in this world, in order to make some new observations on it, and to draw some important consequences from the whole, which are inserted by way of corollaries: and he gives an intimation of his thus resuming that subject, by making use (Ecc 3:10.) of the very same words wherein he had declared the general purport of his argument, ch. Ecc 1:13. See the general analysis on ch. Ecc 1:2.
Fuente: Commentary on the Holy Bible by Thomas Coke
What profit hath he that worketh in that wherein he laboureth? (10) I have seen the travail, which God hath given to the sons of men to be exercised in it. (11) He hath made everything beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end. (12) I know that there is no good in them, but for a man to rejoice, and to do good in his life. (13) And also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God. (14) I know that, whatsoever God doeth, it shall be forever: nothing can be put to it, nor anything taken from it: and God doeth it, that men should fear before him. (15) That which hath been is now; and that which is to be hath already been; and God requireth that which is past.
From the fluctuating state of things, as they refer to men, the Preacher makes a beautiful transition in those verses, to the permanent and settled things of God, and his purposes. Here, indeed, as the Preacher saith, everything is beautiful in its time and order. In things of nature, providence, and grace, we may well cry out, as we contemplate them; in wisdom hast thou made them all. Psa 104:24 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Ecc 3:9 What profit hath he that worketh in that wherein he laboureth?
Ver. 9. What profit hath he that worketh? &c. ] i.e., How can any man, by any means he can use, help or hinder this volubility and vanity that he meets with in every creature? Cui bono? What profit? See Trapp on “ Ecc 1:3 “ whereunto this verse relateth, as being a conclusion of the principal argument.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Ecc 3:9-11
9What profit is there to the worker from that in which he toils? 10I have seen the task which God has given the sons of men with which to occupy themselves. 11He has made everything appropriate in its time. He has also set eternity in their heart, yet so that man will not find out the work which God has done from the beginning even to the end.
Ecc 3:9-10 The term profit (BDB 452) is a key concept in Ecclesiastes. See note at Ecc 1:3. The key question is, Is there any lasting gain or value in human life, human effort, human wisdom?
It seems that humanity is driven to perform certain common tasks (cf. Ecc 1:13; Ecc 2:23), tasks even provided by God (cf. Ecc 1:13; Ecc 2:24; Ecc 3:11), but they are unable to understand the purpose or outcome of these tasks. The purpose of these tasks is to show them their dependence on God (cf. Gal 3:24; Ecc 3:14; Ecc 3:18), which is the opposite of the common experience of the Fall (i.e., independence from God characterized by the recurrent phrase, under the sun).
Ecc 3:11
NASB, FB,
NEBHe has made everything appropriate in its time
NKJVHe has made everything beautiful in its time
NRSVHe has made everything suitable for its time
TEVHe has set the right time for everything
NJBall that he does is apt for its time
The key term appropriate (BDB 421) means fair or beautiful. In context it describes God’s sovereign choices that control human circumstances. This is more corporate than individual (i.e., Jewish commentators see Ecc 3:1-8 as referring to national Israel).
This again shows the sovereignty of God over human events as well as over time.
NASB, NKJV
NIVHe has also set eternity in their heart
NRSV, REBmoreover he has put a sense of past and future into their minds
TEVHe has given us a desire to know the future
NJBbut although he has given us an awareness of the passage of time
LXXhe has also set the whole world (age) in their heart
The term translated eternity (BDB 761) is uncertain. A related Semitic term using the same three consonants means hidden or concealed (BDB 761). In later Hebrew it referred to creation of the world (LXX).
Some scholars try to make this line balance with previous ones (appropriate in its time), meaning God controls human situations and destinies.
Some scholars try to take it with the following line about human’s inability to understand God’s work, which fits the meaning of the Hebrew trilateral root (cf. Ecc 12:14).
Qoheleth uses a similar root (BDB 761) several times (i.e., ‘olam, see Special Topic: Forever (‘olam) , cf. Ecc 1:4; Ecc 1:10; Ecc 2:16; Ecc 3:14; Ecc 9:6; Ecc 12:5) in the sense of time.
Poetry is always difficult to lock down. It is often destroyed by exegesis! Its terms are often rare and used in specialized senses. Its meaning is purposefully vague and thought-provoking. The larger context helps us get the general drift of Qoheleth’s thought.
The Jerusalem Bible has a good comment on this verse:
This phrase, however, is not to be taken in the Christian sense; it means simply: God has given the human heart (mind) awareness of ‘duration,’ he has endowed him with the power of reflecting on the sequence of events and thus of controlling the present. But, the author adds, this awareness is deceptive; it does not reveal the meaning of life (p. 983 b).
Humanity longs to understand life but cannot. It longs to fully understand God but cannot (a purposeful philosophical agnosticism).
the work which God has done The NOUN (BDB 795) is from the same Semitic root as the VERB (BDB 793 I, KB 889, Qal PERFECT). This is often done as a creative writing style.
God’s work can be understood in two ways:
1. from eternity
2. throughout an individual’s life
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
laboureth = toileth.
Fuente: Companion Bible Notes, Appendices and Graphics
Ecc 1:3, Ecc 2:11, Ecc 2:22, Ecc 2:23, Ecc 5:16, Pro 14:23, Mat 16:26
Fuente: The Treasury of Scripture Knowledge
Ecc 3:9. What profit hath he that worketh, &c. Seeing then all events are out of mans power, and no man can do or enjoy any thing at his pleasure, but only when God pleaseth, as has been shown in many particulars, and is as true and certain in all others, hence it follows that all mens labours, without Gods blessing, are unprofitable, and utterly insufficient to make them happy.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Another rhetorical question expects another negative response (cf. Ecc 1:3; Ecc 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 [Ecc 3:11], is the desire to understand the whole. This accounts for all science, philosophy, and human knowledge, as well as theology." [Note: Ibid., p. 1162.]