TRV
Translation
King James Version
That which hath been is now; and that which is to be hath already been; and God requireth that which is past.
Complete Jewish Bible
That which was is here already; and that which will be has already been, but God seeks out what people chase after.
Berean Standard Bible
What exists has already been, and what will be has already been, for God will call to account what has passed.
American Standard Version
That which is hath been long ago; and that which is to be hath long ago been: and God seeketh again that which is passed away.
World English Bible Messianic
That which is has been long ago, and that which is to be has been long ago: and God seeks again that which is passed away.
Geneva Bible (1599)
What is that that hath bene? that is nowe: and that that shalbe, hath now bene: for God requireth that which is past.
Young's Literal Translation
What is that which hath been? already it is, and that which is to be hath already been, and God requireth that which is pursued.
Study This Verse
Commentary on Ecclesiastes 3 verses 11–15
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.
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 for ever: nothing can be put to it, nor any thing 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.
We have seen what changes there are in the world, and must not expect to find the world more sure to us than it has been to others. Now here Solomon shows the hand of God in all those changes; it is he that has made every creature to be that to us which it is, and therefore we must have our eye always upon him.
I. We must make the best of that which is, and must believe it best for the present, and accommodate ourselves to it: He has made every thing beautiful in his time (Ecc 3:11), and therefore, while its time lasts, we must be reconciled to it: nay, we must please ourselves with the beauty of it. Note, 1. Every thing is as God has made it; it is really as he appointed it to be, not as it appears to us. 2. That which to us seems most unpleasant is yet, in its proper time, altogether becoming. Cold is as becoming in winter as heat in summer; and the night, in its turn, is a black beauty, as the day, in its turn, is a bright one. 3. There is a wonderful harmony in the divine Providence and all its disposals, so that the events of it, when they come to be considered in their relations and tendencies, together with the seasons of them, will appear very beautiful, to the glory of God and the comfort of those that trust in him. Though we see not the complete beauty of Providence, yet we shall see it, and a glorious sight it will be, when the mystery of God shall be finished. Then every thing shall appear to have been done in the most proper time and it will be the wonder of eternity, Deu 32:4. Eze 1:18.
II. We must wait with patience for the full discovery of that which to us seems intricate and perplexed, acknowledging that we cannot find out the work that God makes from the beginning to the end, and therefore must judge nothing before the time. We are to believe that God has made all beautiful. Every thing is done well, as in creation, so in providence, and we shall see it when the end comes, but till then we are incompetent judges of it. While the picture is in drawing, and the house in building, we see not the beauty of either; but when the artist has put his last hand to them, and given them their finishing strokes, then all appears very good. We see but the middle of God's works, not from the beginning of them (then we should see how admirably the plan was laid in the divine counsels), nor to the end of them, which crowns the action (then we should see the product to be glorious), but we must wait till the veil be rent, and not arraign God's proceedings nor pretend to pass judgment on them. Secret things belong not to us. Those words, He has set the world in their hearts, are differently understood. 1. Some make them to be a reason why we may know more of God's works than we do; so Mr. Pemble: "God has not left himself without witness of his righteous, equal, and beautiful ordering of things, but has set it forth, to be observed in the book of the world, and this he has set in men's hearts, given man a large desire, and a power, in good measure, to comprehend and understand the history of nature, with the course of human affairs, so that, if men did but give themselves to the exact observation of things, they might in most of them perceive an admirable order and contrivance." 2. Others make them to be a reason why we do not know so much of God's works as we might; so bishop Reynolds: "We have the world so much in our hearts, are so taken up with thoughts and cares of worldly things, and are so exercised in our travail concerning them, that we have neither time nor spirit to eye God's hand in them." The world has not only gained possession of the heart, but has formed prejudices there against the beauty of God's works.
III. We must be pleased with our lot in this world, and cheerfully acquiesce in the will of God concerning us, and accommodate ourselves to it. There is no certain, lasting, good in these things; what good there is in them we are here told, Ecc 3:12, Ecc 3:13. We must make a good use of them, 1. For the benefit of others. All the good there is in them is to do good with them, to our families, to our neighbours, to the poor, to the public, to its civil and religious interests. What have we our beings, capacities, and estates for, but to be some way serviceable to our generation? We mistake if we think we were born for ourselves. No; it is our business to do good; it is in doing good that there is the truest pleasure, and what is so laid out is best laid up and will turn to the best account. Observe, It is to do good in this life, which is short and uncertain; we have but a little time to be doing good in, and therefore had need to redeem time. It is in this life, where we are in a state of trial and probation for another life. Every man's life is his opportunity of doing that which will make for him in eternity. 2. For our own comfort. Let us make ourselves easy, rejoice, and enjoy the good of our labour, as it is the gift of God, and so enjoy God in it, and taste his love, return him thanks, and make him the centre of our joy, eat and drink to his glory, and serve him with joyfulness of heart, in the abundance of all things. If all things in this world be so uncertain, it is a foolish thing for men sordidly to spare for the present, that they may hoard up all for hereafter; it is better to live cheerfully and usefully upon what we have, and let tomorrow take thought for the things of itself. Grace and wisdom to do this is the gift of God, and it is a good gift, which crowns the gifts of his providential bounty.
IV. We must be entirely satisfied in all the disposals of the divine Providence, both as to personal and public concerns, and bring our minds to them, because God, in all, performs the thing that is appointed for us, acts according to the counsel of his will; and we are here told, 1. That that counsel cannot be altered, and therefore it is our wisdom to make a virtue of necessity, by submitting to it. It must be as God wills: I know (and every one knows it that knows any thing of God) that whatsoever God does it shall be for ever, Ecc 3:14. He is in one mind, and who can turn him? His measures are never broken, nor is he ever put upon new counsels, but what he has purposed shall be effected, and all the world cannot defeat nor disannul it. It behoves us therefore to say, "Let it be as God wills," for, how cross soever it may be to our designs and interests, God's will is his wisdom. 2. That that counsel needs not to be altered, for there is nothing amiss in it, nothing that can be amended. If we could see it altogether at one view, we should see it so perfect that nothing can be put to it, for there is no deficiency in it, nor any thing taken from it, for there is nothing in it unnecessary, or that can be spared. As the word of God, so the works of God are every one of them perfect in its kind, and it is presumption for us either to add to them or to diminish from them, Deu 4:2. It is therefore as much our interest, as our duty, to bring our wills to the will of God.
V. We must study to answer God's end in all his providences, which is in general to make us religious. God does all that men should fear before him, to convince them that there is a God above them that has a sovereign dominion over them, at whose disposal they are and all their ways, and in whose hands their times are and all events concerning them, and that therefore they ought to have their eyes ever towards him, to worship and adore him, to acknowledge him in all their ways, to be careful in every thing to please him, and afraid of offending him in any thing. God thus changes his disposals, and yet is unchangeable in his counsels, not to perplex us, much less to drive us to despair, but to teach us our duty to him and engage us to do it. That which God designs in the government of the world is the support and advancement of religion among men.
VI. Whatever changes we see or feel in this world, we must acknowledge the inviolable steadiness of God's government. The sun rises and sets, the moon increases and decreases, and yet both are where they were, and their revolutions are in the same method from the beginning according to the ordinances of heaven; so it is with the events of Providence (Ecc 3:15): That which has been is now. God has not of late begun to use this method. No; things were always as mutable and uncertain as they are now, and so they will be: That which is to be has already been; and therefore we speak inconsiderately when we say, "Surely the world was never so bad as it is now," or "None ever met with such disappointments as we meet with," or "The times will never mend;" they may mend with us, and after a time to mourn there may come a time to rejoice, but that will still be liable to the common character, to the common fate. The world, as it has been, is and will be constant in inconstancy; for God requires that which is past, that is, repeats what he has formerly done and deals with us no otherwise than as he has used to deal with good men; and shall the earth be forsaken for us, or the rock removed out of his place? There has no change befallen us, nor any temptation by it overtaken us, but such as is common to men. Let us not be proud and secure in prosperity, for God may recall a past trouble, and order that to seize us and spoil our mirth (Psa 30:7); nor let us despond in adversity, for God may call back the comforts that are past, as he did to Job. We may apply this to our past actions, and our behaviour under the changes that have affected us. God will call us to account for that which is past; and therefore, when we enter into a new condition, we should judge ourselves for our sins in our former condition, prosperous or afflicted.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–15. Public domain.
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Evagrius PonticusAD 399
SCHOLIA ON ECCLESIASTES 19:3.15
If those are “blessed who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven” and at the same time the kingdom of heaven is the totality of the ideas of the things that have been and will come into being, then it follows that the persecuted are blessed because they have insight into the knowledge of created things.
JeromeAD 420
Commentary on Ecclesiastes
"What
has been, already exists, and what is still to be, has already been, and God
seeks him that suffers persecution." All things we perceive in the past, present
or future, they themselves have been, are, and will be. That same sun which now rises, existed before
we were in this world, and after we die, it will rise again. But we have mentioned the sun, so that we
understand other things to be the same as they have been before. Because if they are seen to die by what we
call death, they do not really die, but grow again given a second life, and
nothing dies forever but is reborn and relives as if with a certain new
seed. For this is what he says:
"and God seeks him that suffers persecution", which is said better in
Greek "kai ho theos zetesei to diokomenon "that
is what dies, what has perished, and has ceased to be. But if that speaks about all that are in the
world there is no doubt about man, that having died he will be reborn. But if anyone likes to choose a beginning as
if his own, "and God seeks him that suffers persecution", he uses
this evidence in the persecution of certain people: to comfort him, who had
persevered in martyrdom. And since all
in this world, who want to live religiously, follow the apostle, they suffer
persecution and take consolation in the fact that God seeks him that suffers
persecution, just as he seeks out the blood of a man who has been murdered, and
comes to seek what has perished, and carry the wandering sheep back to the
flock on his shoulders. [Cfr Luc. 19, 10 ; 15, 4-7.]
Peter ChrysologusAD 450
SERMON 70
“Our Father.” No one should be astonished that one not yet born calls God Father. With God, beings who will be born are already born; with God future beings have been made. “The things that shall be,” Scripture says, “have already been.” [Thus] it is that while John was still in the womb he perceived his creator, and he who was unaware of his own life served as a messenger to his mother. [Thus] too we read that Jacob waged war before he was born and triumphed before he lived. [Thus] too, those who do not yet exist themselves are existent for God, that is, those who were chosen before the foundation of the world.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ecclesiastes 3:15 profoundly articulates the Preacher's observation of time's cyclical nature and God's enduring sovereignty within it. This verse asserts that historical patterns and human experiences are not new but perpetually recur, echoing what has been and foreshadowing what is to come. Amidst this seemingly endless repetition, the verse culminates in the declaration that God actively "requires" or "seeks out" that which has transpired, underscoring His ultimate control, perfect memory, and purposeful engagement with all of creation's unfolding narrative.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 3:15 masterfully employs several potent literary devices to convey its profound message. Repetition is prominently featured in the parallel structure of the first two clauses ("That which hath been is now; and that which is to be hath already been"), serving to powerfully emphasize the cyclical and enduring nature of time and human experience. This structural repetition creates a pervasive sense of inevitability and continuity. There is also a subtle element of Paradox or seeming contradiction inherent in the phrasing: how can something "be now" and "already been" simultaneously? This highlights the Preacher's profound observation that history is not strictly linear as humans often perceive it, but rather a complex interplay of recurrence and divine orchestration. Finally, the culminating phrase "God requireth that which is past" utilizes a form of Anthropomorphism, attributing to God the human action of "requiring" or "seeking out." This device makes God's active and personal involvement in history relatable, underscoring His perfect memory, unwavering justice, and sovereign purpose over all that has transpired.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 3:15 offers a profound theological statement about God's intimate relationship with time and human history. It serves as a powerful counterpoint to the potential despair arising from life's apparent futility and repetition by firmly placing God as the ultimate sovereign. The cyclical nature of existence, which might otherwise lead to a sense of meaninglessness when viewed "under the sun," is here shown to be under precise divine control. God's "requiring" of the past implies not only a perfect divine memory but also an active, purposeful engagement with all that has occurred, and an unwavering commitment to bringing His eternal purposes to fruition. This suggests that history is not a random series of events but an unfolding, divinely authored narrative in which God ensures ultimate accountability, perfect justice, and the complete realization of His will. It provides a foundational truth that while human endeavors may seem fleeting and transient, God's eternal plan transcends all temporal limitations, giving ultimate meaning and profound purpose to every moment and every event throughout history.
REFLECTION AND APPLICATION
This profound verse, while initially appearing to suggest a fatalistic outlook, in fact offers deep comfort and a compelling call to intentional living for the believer. Understanding that "that which hath been is now; and that which is to be hath already been" encourages us to cultivate a posture of learning from history, both personal and collective. It serves as a powerful reminder that human nature and its inherent challenges often repeat across generations, urging us to seek wisdom from past experiences, the insights of previous generations, and, most importantly, the unchanging truths revealed in God's Word, rather than assuming our present experiences are entirely novel or unprecedented. More profoundly, the declaration that "God requireth that which is past" provides immense spiritual nourishment and a robust foundation for hope. It assures us that God is neither distant nor indifferent to the passage of time or the myriad events that unfold within it. He remembers every deed, every tear shed, every act of faithfulness, and every injustice committed. This divine memory means that absolutely nothing is truly lost or forgotten in His omniscient sight. It brings a profound sense of accountability for our actions, knowing that our lives are lived before an all-knowing God who will ultimately bring all things to account according to His perfect righteousness. Yet, it also offers boundless hope: where human efforts fail, where justice is denied, or where injustices persist, God's ultimate justice and redemptive purposes will prevail. This truth empowers us to live with purpose, diligence, and faith, knowing that our lives contribute to a divinely orchestrated narrative, and that even our past failures and regrets can be redeemed, transformed, and ultimately integrated into God's perfect and sovereign plan.
Questions for Reflection
FAQ
What does "God requireth that which is past" truly mean?
Answer: This phrase signifies God's active, purposeful, and comprehensive engagement with history. It implies several profound truths: Firstly, God possesses perfect remembrance – nothing that has ever occurred is forgotten or escapes His divine awareness. Secondly, it speaks directly to divine accountability and justice; God will indeed bring all deeds, whether good or evil, to account in His perfect timing and according to His righteous standards. This principle is clearly echoed in passages like Romans 14:12, which states that "every one of us shall give account of himself to God." Thirdly, it suggests God's continuity of purpose; He is not bound by human timeframes but is consistently working His eternal plan through the ages, ensuring that past events contribute meaningfully to His ultimate will and that His promises are faithfully fulfilled.
Does Ecclesiastes 3:15 imply a fatalistic view of life or a lack of human free will?
Answer: No, Ecclesiastes 3:15 does not promote fatalism or deny human free will. Instead, it serves to emphasize God's ultimate and overarching sovereignty and control over the grand sweep of history. While patterns may repeat and human life may often feel cyclical, the Preacher is highlighting that these cycles are not random, chaotic, or meaningless, but are meticulously overseen by a purposeful and unchanging God. It is a profound theological statement about God's consistent character and His active work through time, rather than a declaration that individual human choices are inconsequential. Humans still possess moral agency and are unequivocally called to live wisely and righteously within the framework of God's sovereign plan, as the rest of Ecclesiastes and the broader biblical narrative consistently affirm (e.g., Ecclesiastes 12:13-14).
How does this verse relate to the concept of "nothing new under the sun" found elsewhere in Ecclesiastes?
Answer: Ecclesiastes 3:15 is a direct theological extension and profound reinforcement of the "nothing new under the sun" theme first introduced in Ecclesiastes 1:9. Both verses highlight the repetitive and cyclical nature of human experience and historical events. However, Ecclesiastes 3:15 adds a crucial and transformative dimension: it introduces God as the active, sovereign agent behind these cycles. While Ecclesiastes 1:9 describes the observation of repetition from a purely human, "under the sun" perspective, Ecclesiastes 3:15 reveals that this repetition is not a sign of chaotic meaninglessness, but rather a testament to God's unchanging character and His sovereign hand, which guides all things, ensuring that even the past is accounted for and serves a purpose within His divine scheme.
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 3:15 finds its ultimate and most profound Christ-centered fulfillment in the person and redemptive work of Jesus, who stands as the Alpha and Omega, the beginning and the end, definitively transcending all cycles of time and history. While the Old Testament verse speaks of the repetitive nature of human experience and God's active "requiring" of the past, Christ fundamentally breaks the cycle of sin and death that perpetually entrapped humanity. The "past" that God "requires" is fundamentally addressed and atoned for in Christ's perfect sacrifice. The Mosaic Law, with its righteous demands, represented God's unwavering requirement, and humanity's consistent failure to meet it resulted in a continuous cycle of sin, guilt, and judgment. However, Romans 8:3-4 powerfully explains that God sent His own Son in the likeness of sinful flesh to fulfill the righteous requirement of the Law, thereby breaking the cycle of condemnation for all who believe. Jesus, as the eternal Son, is unequivocally "the same yesterday, and to day, and for ever" (Hebrews 13:8), embodying the unchanging nature of the God who sovereignly oversees all time. Furthermore, in Christ, "old things are passed away; behold, all things are become new" (2 Corinthians 5:17). He is not merely a repetition or re-enactment of the past but the glorious inaugurator of a new creation, where the futility and vanity observed "under the sun" are definitively overcome by the living hope and glory found in Him. The divine "requiring" of the past is perfectly fulfilled in His just judgment of sin on the cross, and His triumphant resurrection guarantees a future that is truly new, not merely a re-run of what has already been. He is the one in whom all things hold together (Colossians 1:17), giving ultimate meaning, purpose, and direction to every moment of history, from creation to consummation.