TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ecclesiastes 3:11–15. His two-level outline is real structure in the source text, so it is rendered as structure.
We have seen what changes there are in the world, and must not expect to find the world more sure to us than it has been to others. Now here Solomon shows the hand of God in all those changes; it is he that has made every creature to be that to us which it is, and therefore we must have our eye always upon him.
I.We must make the best of that which is, and must believe it best for the present, and accommodate ourselves to it:
He has made every thing beautiful in his time (Ecc 3:11), and therefore, while its time lasts, we must be reconciled to it: nay, we must please ourselves with the beauty of it. Note,
1.Every thing is as God has made it; it is really as he appointed it to be, not as it appears to us.
2.That which to us seems most unpleasant is yet, in its proper time, altogether becoming. Cold is as becoming in winter as heat in summer; and the night, in its turn, is a black beauty, as the day, in its turn, is a bright one.
3.There is a wonderful harmony in the divine Providence and all its disposals, so that the events of it, when they come to be considered in their relations and tendencies, together with the seasons of them, will appear very beautiful, to the glory of God and the comfort of those that trust in him. Though we see not the complete beauty of Providence, yet we shall see it, and a glorious sight it will be, when the mystery of God shall be finished. Then every thing shall appear to have been done in the most proper time and it will be the wonder of eternity, Deu 32:4. Eze 1:18.
II.We must wait with patience for the full discovery of that which to us seems intricate and perplexed, acknowledging that we cannot find out the work that God makes from the beginning to the end, and therefore must judge nothing before the time. We are to believe that God has made all beautiful. Every thing is done well, as in creation, so in providence, and we shall see it when the end comes, but till then we are incompetent judges of it. While the picture is in drawing, and the house in building, we see not the beauty of either; but when the artist has put his last hand to them, and given them their finishing strokes, then all appears very good. We see but the middle of God's works, not from the beginning of them (then we should see how admirably the plan was laid in the divine counsels), nor to the end of them, which crowns the action (then we should see the product to be glorious), but we must wait till the veil be rent, and not arraign God's proceedings nor pretend to pass judgment on them. Secret things belong not to us. Those words, He has set the world in their hearts, are differently understood. 1. Some make them to be a reason why we may know more of God's works than we do; so Mr. Pemble: "God has not left himself without witness of his righteous, equal, and beautiful ordering of things, but has set it forth, to be observed in the book of the world, and this he has set in men's hearts, given man a large desire, and a power, in good measure, to comprehend and understand the history of nature, with the course of human affairs, so that, if men did but give themselves to the exact observation of things, they might in most of them perceive an admirable order and contrivance." 2. Others make them to be a reason why we do not know so much of God's works as we might; so bishop Reynolds: "We have the world so much in our hearts, are so taken up with thoughts and cares of worldly things, and are so exercised in our travail concerning them, that we have neither time nor spirit to eye God's hand in them." The world has not only gained possession of the heart, but has formed prejudices there against the beauty of God's works.
III.We must be pleased with our lot in this world, and cheerfully acquiesce in the will of God concerning us, and accommodate ourselves to it.
There is no certain, lasting, good in these things; what good there is in them we are here told, Ecc 3:12, Ecc 3:13. We must make a good use of them,
1.For the benefit of others. All the good there is in them is to do good with them, to our families, to our neighbours, to the poor, to the public, to its civil and religious interests. What have we our beings, capacities, and estates for, but to be some way serviceable to our generation? We mistake if we think we were born for ourselves. No; it is our business to do good; it is in doing good that there is the truest pleasure, and what is so laid out is best laid up and will turn to the best account. Observe, It is to do good in this life, which is short and uncertain; we have but a little time to be doing good in, and therefore had need to redeem time. It is in this life, where we are in a state of trial and probation for another life. Every man's life is his opportunity of doing that which will make for him in eternity.
2.For our own comfort. Let us make ourselves easy, rejoice, and enjoy the good of our labour, as it is the gift of God, and so enjoy God in it, and taste his love, return him thanks, and make him the centre of our joy, eat and drink to his glory, and serve him with joyfulness of heart, in the abundance of all things. If all things in this world be so uncertain, it is a foolish thing for men sordidly to spare for the present, that they may hoard up all for hereafter; it is better to live cheerfully and usefully upon what we have, and let tomorrow take thought for the things of itself. Grace and wisdom to do this is the gift of God, and it is a good gift, which crowns the gifts of his providential bounty.
IV.We must be entirely satisfied in all the disposals of the divine Providence, both as to personal and public concerns, and bring our minds to them, because God, in all, performs the thing that is appointed for us, acts according to the counsel of his will; and we are here told,
1.That that counsel cannot be altered, and therefore it is our wisdom to make a virtue of necessity, by submitting to it. It must be as God wills: I know (and every one knows it that knows any thing of God) that whatsoever God does it shall be for ever, Ecc 3:14. He is in one mind, and who can turn him? His measures are never broken, nor is he ever put upon new counsels, but what he has purposed shall be effected, and all the world cannot defeat nor disannul it. It behoves us therefore to say, "Let it be as God wills," for, how cross soever it may be to our designs and interests, God's will is his wisdom.
2.That that counsel needs not to be altered, for there is nothing amiss in it, nothing that can be amended. If we could see it altogether at one view, we should see it so perfect that nothing can be put to it, for there is no deficiency in it, nor any thing taken from it, for there is nothing in it unnecessary, or that can be spared. As the word of God, so the works of God are every one of them perfect in its kind, and it is presumption for us either to add to them or to diminish from them, Deu 4:2. It is therefore as much our interest, as our duty, to bring our wills to the will of God.
V.We must study to answer God's end in all his providences, which is in general to make us religious.
God does all that men should fear before him, to convince them that there is a God above them that has a sovereign dominion over them, at whose disposal they are and all their ways, and in whose hands their times are and all events concerning them, and that therefore they ought to have their eyes ever towards him, to worship and adore him, to acknowledge him in all their ways, to be careful in every thing to please him, and afraid of offending him in any thing. God thus changes his disposals, and yet is unchangeable in his counsels, not to perplex us, much less to drive us to despair, but to teach us our duty to him and engage us to do it. That which God designs in the government of the world is the support and advancement of religion among men.
VI.Whatever changes we see or feel in this world, we must acknowledge the inviolable steadiness of God's government.
The sun rises and sets, the moon increases and decreases, and yet both are where they were, and their revolutions are in the same method from the beginning according to the ordinances of heaven; so it is with the events of Providence (Ecc 3:15): That which has been is now. God has not of late begun to use this method. No; things were always as mutable and uncertain as they are now, and so they will be: That which is to be has already been; and therefore we speak inconsiderately when we say, "Surely the world was never so bad as it is now," or "None ever met with such disappointments as we meet with," or "The times will never mend;" they may mend with us, and after a time to mourn there may come a time to rejoice, but that will still be liable to the common character, to the common fate. The world, as it has been, is and will be constant in inconstancy; for God requires that which is past, that is, repeats what he has formerly done and deals with us no otherwise than as he has used to deal with good men; and shall the earth be forsaken for us, or the rock removed out of his place? There has no change befallen us, nor any temptation by it overtaken us, but such as is common to men. Let us not be proud and secure in prosperity, for God may recall a past trouble, and order that to seize us and spoil our mirth (Psa 30:7); nor let us despond in adversity, for God may call back the comforts that are past, as he did to Job. We may apply this to our past actions, and our behaviour under the changes that have affected us. God will call us to account for that which is past; and therefore, when we enter into a new condition, we should judge ourselves for our sins in our former condition, prosperous or afflicted.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Whoever eats in a way that he takes his stomach to be God does not find anything good in eating and drinking, but rather ungodliness: “Such people do not serve our Lord Christ but their own stomach.”
"Thus I
perceived that there is nothing good for each of them than to rejoice and do
what is good in his life. Indeed every
man who eats and drinks and finds satisfaction in all his labour- it is a gift
from God." Therefore the settler and the foreigner of the
world has been charged that he should enjoy the time of his short life, and
when the hope of a longer life has been removed, he sees everything that he has
as if he is about leave this life, and he sees also what he can do well in his
life. And his thoughts are not in vain
thus twisted, on account of his amassed wealth.
And he doesn't think that he is able to acquire more from his toil than
his food and drink and if he expends anything from his wealth into good work,
then only this is a gift of God. We are
not provoked, as some scholars think, by such words into luxury, pleasures, and
desperation as are animals, according to that phrase of Isaiah: "let us
gorge ourselves and drink, for tomorrow we will die." [Is. 22, 31.] But according to the apostle: "having
sustenance and clothing, we are content with these." [I Tim. 6, 8.] And whatever we have that is more than this,
we use in feeding the poor and our need for charity. More to the point, since the true food is the
flesh of the Lord, and his blood is the true drink, according to "anagoge [See footnote 60.]",
we only regard this as good in the present world, if we actually do feed from
his flesh and drink from his blood, not only in secret but even in reading the
Scriptures. For true food and drink,
which is taken from the word of God, is knowledge of the Scriptures. But no one believes the word of Balaam of the
prophets, who says "there will be no toil against Jacob, no suffering in Israel" [Num. 23, 23.]. It is in fact contrary to this, because it is
said to be a gift of God: "If anyone eats and drinks and shows he is good
in all of his work" [Cfr Eccl. 3, 13.]. In fact these are the many troubles of the
righteous. And the apostle complains
about these, saying he has sweated in toil and suffering. But the Lord freed us for our future in toil
and suffering also: "there will be
no toil against Jacob, no suffering in Israel". And we read how " the blessed weep,
since they will laugh" [Luc. 6, 21.],
and our laughter follows the words of Job the prophet: for the "mouth will
be filled with the joy of truths" [Cfr Iob. 8, 21.]. Thus now we enjoy our toil in good work, by
which we restrict and restrain ourselves so that afterwards we may cease from
working.
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Summary
Ecclesiastes 3:13 articulates a profound truth that stands as a beacon of divine benevolence amidst Qoheleth's often somber reflections on life's transience: the fundamental human experiences of eating, drinking, and finding satisfaction in one's diligent labor are not merely mundane occurrences or products of human effort, but are, in fact, direct and gracious gifts from God. This verse offers a crucial pivot from the Preacher's contemplation of life's appointed seasons and inherent limitations, revealing a divine design that infuses everyday existence with purpose and joy, transforming ordinary human endeavor into an experience of profound divine favor and contentment.
Context
Literary Context
Ecclesiastes 3:13 is strategically positioned within Qoheleth's iconic discourse on the cycles of life and the human experience of time, famously introduced by the poetic declaration of "a time for everything" in Ecclesiastes 3:1. Following a comprehensive series of antithetical pairs describing life's myriad seasons (e.g., a time to be born and a time to die, a time to weep and a time to laugh), Qoheleth frequently grapples with the concept of hebel (often translated as "vanity," "meaninglessness," or "vapor"), highlighting the inherent futility of human striving "under the sun" because humanity cannot fully comprehend or alter God's intricate work (Ecclesiastes 3:9-11). However, verses Ecclesiastes 3:12-13 provide a crucial and recurring positive conclusion amidst the existential wrestling. This passage, along with similar affirmations found in Ecclesiastes 2:24-25, Ecclesiastes 5:18-20, and Ecclesiastes 9:7-9, represents a consistent theological thread throughout the book: true enjoyment and contentment are not products of human achievement or control, but rather a divine endowment, a gracious gift from the sovereign Creator. It serves as a counterpoint to the pervasive sense of futility, offering a pathway to finding meaning in the present.
Historical & Cultural Context
In ancient Israel, as in many agrarian societies of the Near East, daily life was predominantly characterized by arduous physical labor, often conducted under challenging and unpredictable environmental conditions. The Hebrew term for "labor" (ʻâmâl) frequently carried connotations of toil, weariness, pain, and even sorrow, reflecting the post-fall reality described in Genesis 3:17-19. Within this demanding context, the ability to "eat and drink" the literal and figurative fruit of one's labor was not a guaranteed outcome but a significant sign of blessing, prosperity, and divine favor, often contrasted with the pervasive lack, oppression, or fruitless efforts experienced by many. Wisdom literature, such as Ecclesiastes, deeply engaged with the practical realities of everyday existence, offering profound insights into how individuals ought to navigate a world that was perceived as both divinely ordered and frequently perplexing. The foundational Israelite theological understanding of God as the ultimate Provider and the sole Source of all good things meant that even basic sustenance and the satisfaction derived from one's work were understood as direct manifestations of divine grace, distinguishing this perspective from purely humanistic or materialistic views of success, pleasure, or self-sufficiency.
Key Themes
This verse powerfully contributes to several overarching themes not only within Ecclesiastes but also across broader biblical theology. Firstly, it highlights Divine Benevolence and Sovereignty, asserting that the very capacity for genuine enjoyment in life's simple necessities and the fruit of one's labor is a direct "gift of God." This profoundly underscores God's active involvement in human affairs and His inherent desire for humanity's well-being and flourishing, even amidst the perplexing and often seemingly futile cycles of life "under the sun." Secondly, it emphasizes Contentment in Labor, offering a crucial counter-narrative to Qoheleth's frequent laments about the futility, weariness, and inherent limitations of human toil. It suggests that when viewed through the lens of divine gifting, labor can yield profound satisfaction and "good," transforming what might otherwise be perceived as burdensome into a genuine source of blessing and fulfillment. This theme resonates deeply with the biblical dignity of work, as first articulated in Genesis 2:15 where humanity is tasked with tending the garden. Lastly, the verse champions the Embracing of Simple Pleasures, encouraging a profound appreciation for the fundamental, often overlooked, aspects of daily existence. It redirects human focus from the relentless pursuit of grand, often fleeting, achievements to the profound spiritual significance and deep satisfaction found in the ordinary, fostering a perspective of gratitude and present-moment enjoyment that is fundamentally rooted in God's gracious provision.
Exposition and Analysis
Key Word Analysis
This term refers to a human being, an individual, or mankind in general. Its use here emphasizes the universal applicability of the Preacher's observation—this divine gift is for "every man," highlighting a common human experience of God's provision, regardless of social standing, economic status, or specific circumstances. It underscores the shared human condition and the universal nature of God's benevolent design for His creation, extending His grace to all humanity.
This word is exceptionally rich in meaning, encompassing pleasantness, prosperity, moral goodness, and that which is beautiful, beneficial, or agreeable. It is the same foundational term used in the Genesis creation account where God repeatedly declares His creation "good." In Ecclesiastes 3:13, "the good of all his labour" implies not merely material gain or superficial pleasure, but a profound sense of well-being, satisfaction, and fulfillment derived from one's work. It suggests that the enjoyment is not just fleeting pleasure but a deep, inherent goodness that God intends for the human experience of labor and its fruits.
This feminine noun denotes a present or something freely bestowed, emphasizing its unearned nature. Its inclusion is pivotal, transforming the acts of eating, drinking, and enjoying labor from mere human achievements, natural processes, or accidental occurrences into explicit acts of divine grace. It profoundly emphasizes that this capacity for genuine enjoyment is not earned, deserved, or self-generated but is a sovereign act of God's generosity and benevolence, highlighting His active and intentional role in providing for and blessing humanity.
Verse Breakdown
"And also that every man should eat and drink"
This initial clause establishes the foundational and universal human needs and activities. Eating and drinking are fundamental aspects of human existence, representing basic sustenance, the continuation of life, and the most common forms of physical enjoyment. The phrase "every man" universalizes the observation, indicating that this truth applies to all humanity without exception. It sets the stage for the profound idea that even these most ordinary and necessary acts can be imbued with divine significance and purpose.
"and enjoy the good of all his labour"
This expands on the previous clause, connecting the basic acts of consumption to the broader context of human work and its outcomes. While "labour" (ʻâmâl) often carries connotations of toil, weariness, and even suffering elsewhere in Ecclesiastes, here, the emphasis shifts to "enjoying the good" of it. This suggests a positive and beneficial outcome—a sense of satisfaction, benefit, or fulfillment derived from one's efforts and the fruits thereof. It's not just about the tangible product of labor, but the intrinsic experience of finding something inherently good, pleasurable, and meaningful in the process and its results.
"it is the gift of God"
This is the climactic and interpretive declaration of the verse, providing the theological lens through which the preceding observations must be understood. The ability and capacity to truly enjoy the simple acts of eating, drinking, and finding profound satisfaction in one's work are not accidental, nor are they solely the result of human striving, wisdom, or good fortune. Instead, they are explicitly identified as a direct, gracious, and sovereign bestowal from God Himself. This transforms what might otherwise be considered mundane activities into sacred experiences, profoundly rooted in divine benevolence, sovereignty, and an active desire for human flourishing.
Literary Devices
Ecclesiastes 3:13 skillfully employs several literary devices to convey its profound and often counter-intuitive message. The most prominent is Affirmation, as Qoheleth shifts from his characteristic questioning, lament, and exploration of the futility of life "under the sun" to a direct, unequivocal, and positive statement about divine provision and human enjoyment. This creates a powerful Contrast with the preceding themes of human inability to alter God's work or find lasting profit from relentless toil, offering a moment of grace, contentment, and theological clarity. The verse also functions as a quintessential piece of Wisdom Literature, providing practical, divinely-inspired insight into how one ought to live, perceive daily life, and find meaning amidst its complexities. It carries a strong Didactic Tone, instructing the reader on the true source of genuine joy and satisfaction. Furthermore, the repetition of the concept of "enjoyment" (implied in "eat and drink" and made explicit in "enjoy the good") serves as a form of Emphasis, underscoring the vital importance of appreciating God's gifts in the present moment, rather than perpetually striving for future, often elusive, gains or despairing over life's inherent limitations.
Theological and Thematic Connections
Ecclesiastes 3:13 offers a profound theological insight into God's character and His intimate relationship with humanity, revealing a benevolent Creator who actively desires His creatures to experience joy and satisfaction in their daily lives and labor. It powerfully underscores the biblical truth that all good things ultimately come from God, not as a result of human merit, but as expressions of His boundless grace and unwavering sovereignty. This perspective elevates the seemingly mundane acts of eating, drinking, and working into spheres of divine blessing and sacred experience, challenging a purely materialistic, humanistic, or self-reliant view of prosperity and well-being. It serves as a potent reminder that true contentment and fulfillment are not found in accumulation, control, or endless striving, but in humbly acknowledging God's gracious hand in every provision and finding profound joy in the simple, yet deeply significant, gifts He bestows. This understanding encourages a posture of profound gratitude, trust, and rest in His sovereign care, recognizing God as the ultimate source of all genuine "good" in life.
Reflection and Application
Ecclesiastes 3:13 serves as a powerful and enduring reminder for believers today to critically re-evaluate their perspectives on work, provision, and the very nature of contentment. In a contemporary world often driven by relentless striving, insatiable consumerism, and the pursuit of ever-greater achievements and material possessions, this verse calls us to pause, reflect, and recognize the divine origin of our most basic and profound blessings. It challenges us to cultivate a spirit of profound gratitude for daily sustenance, the capacity for simple pleasures, and the inherent satisfaction derived from our diligent labor, understanding these not as mere human accomplishments, entitlements, or accidental occurrences, but as direct and intentional manifestations of God's generous and loving hand. This transformative perspective elevates our daily grind and routine into an arena for experiencing God's grace and active presence, encouraging us to find deep joy and intrinsic meaning in the present moment rather than perpetually deferring happiness to some elusive future ideal. It invites us to embrace a theology of "enough," where true satisfaction is found in God's abundant provision and our acknowledgment of it, rather than in endless accumulation or comparison, thereby fostering a deep sense of peace, trust, and rest in His sovereign and benevolent care.
Questions for Reflection
FAQ
How does Ecclesiastes 3:13 reconcile with the often pessimistic tone of "vanity" found elsewhere in the book?
Ecclesiastes frequently grapples with the concept of hebel (often translated as vanity, meaninglessness, or breath), particularly regarding human striving, wisdom, and achievements "under the sun" that lack eternal significance or lasting satisfaction. However, verses like Ecclesiastes 3:12-13 and similar passages (e.g., Ecclesiastes 2:24) offer a crucial and recurring counterpoint. They suggest that while human effort apart from God may indeed be futile or ultimately unsatisfying, God Himself sovereignly provides moments of genuine enjoyment and profound satisfaction. These "good" experiences are not the results of human wisdom, relentless toil, or fortunate circumstances, but are divinely bestowed as gracious gifts. Thus, the verse does not negate the "vanity" of striving apart from God, but rather points to the true and enduring source of lasting contentment: acknowledging, receiving, and appreciating God's gracious provision, even in the ordinary aspects of life. It's a profound call to find joy in what God gives, rather than despairing over what humanity cannot achieve or control on its own.
Does this verse encourage a hedonistic lifestyle focused solely on pleasure?
No, Ecclesiastes 3:13 does not advocate for a hedonistic lifestyle focused solely on self-gratification. Instead, it places the enjoyment of life's basic pleasures and the fruit of one's labor squarely within a profound theological framework: "it is the gift of God." This divine attribution is absolutely key to understanding the verse's intent. Hedonism, by definition, pursues pleasure as an ultimate end in itself, often without regard for moral boundaries, divine purpose, or the well-being of others. This verse, however, frames enjoyment as a received gift from a sovereign and benevolent God, which inherently implies a posture of gratitude, responsible stewardship, and alignment with His divine design. It's about finding contentment and deep satisfaction in God's provision, recognizing His active hand in daily sustenance and the inherent dignity of meaningful work, rather than an unbridled, self-centered pursuit of pleasure. The broader context of Ecclesiastes, with its ultimate emphasis on fearing God and keeping His commandments (Ecclesiastes 12:13-14), further clarifies that this enjoyment is to be experienced within a life lived in reverence for the Creator and His moral order.
Christ-Centered Fulfillment
Ecclesiastes 3:13, with its profound declaration that the enjoyment of life's simple pleasures and the satisfaction derived from one's labor are "the gift of God," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While Qoheleth points to a general divine benevolence that infuses ordinary life with meaning and moments of joy, the New Testament reveals Christ as the very embodiment of God's ultimate and most gracious gift to humanity (John 3:16). In Him, we receive not only the capacity to enjoy earthly good, but also the spiritual life, eternal satisfaction, and true purpose that genuinely transcend the "vanity" and limitations of this fallen world. Christ's redemptive work transforms our labor from a mere struggle under the curse into an act of worship and meaningful participation in His ongoing kingdom work, as we are called to do all things "as to the Lord" (Colossians 3:17). The true "good" we are invited to enjoy is ultimately found in our union with Him, for He is the living bread of life who fully satisfies our spiritual hunger (John 6:35) and the living water who quenches our deepest spiritual thirst (John 4:10). The earthly gifts of food, drink, and meaningful labor, which Qoheleth identifies as divine gifts, serve as powerful types and shadows, foreshadowing the spiritual sustenance, eternal rest, and perfect fulfillment found exclusively in Christ. He invites us to cast all our anxieties upon Him and to seek first His kingdom and His righteousness, with the assurance that all these necessary things will be added to us (Matthew 6:33). Thus, the temporary enjoyment of God's gifts in this life points us irresistibly to the enduring joy, perfect peace, and complete fulfillment found only in the person and redemptive work of our Lord Jesus Christ.