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Commentary on Ecclesiastes 3 verses 16–22
Solomon is still showing that every thing in this world, without piety and the fear of God, is vanity. Take away religion, and there is nothing valuable among men, nothing for the sake of which a wise man would think it worth while to live in this world. In these verses he shows that power (than which there is nothing men are more ambitious of) and life itself (than which there is nothing men are more fond, more jealous of) are nothing without the fear of God.
I. Here is the vanity of man as mighty, man in his best estate, man upon the throne, where his authority is submitted to, man upon the judgment-seat, where his wisdom and justice are appealed to, and where, if he be governed by the laws of religion, he is God's viceregent; nay, he is of those to whom it is said, You are gods; but without the fear of God it is vanity, for, set that aside, and,
1.The judge will not judge aright, will not use his power well, but will abuse it; instead of doing good with it he will do hurt with it, and then it is not only vanity, but a lie, a cheat to himself and to all about him, Ecc 3:16. Solomon perceived, by what he had read of former times, what he heard of other countries, and what he had seen in some corrupt judges, even in the land of Israel, notwithstanding all his care to prefer good men, that there was wickedness in the place of judgment. It is not so above the sun: far be it from God that he should do iniquity, or pervert justice. But under the sun it is often found that that which should be the refuge, proves the prison, of oppressed innocency. Man being in honour, and not understanding what he ought to do, becomes like the beasts that perish, like the beasts of prey, even the most ravenous, Psa 49:20. Not only from the persons that sat in judgment, but even in the places where judgment was, in pretence, administered, and righteousness was expected, there was iniquity; men met with the greatest wrongs in those courts to which they fled for justice. This is vanity and vexation; for, (1.) It would have been better for the people to have had no judges than to have had such. (2.) It would have been better for the judges to have had no power than to have had it and used it to such ill purposes; and so they will say another day.
2.The judge will himself be judged for not judging aright. When Solomon saw how judgment was perverted among men he looked up to God the Judge, and looked forward to the day of his judgment (Ecc 3:17): "I said in my heart that this unrighteous judgment is not so conclusive as both sides take it to be, for there will be a review of the judgment; God shall judge between the righteous and the wicked, shall judge for the righteous and plead their cause, though now it is run down, and judge against the wicked and reckon with them for all their unrighteous decrees and the grievousness which they have prescribed," Isa 10:1. With an eye of faith we may see, not only the period, but the punishment of the pride and cruelty of oppressors (Psa 92:7), and it is an unspeakable comfort to the oppressed that their cause will be heard over again. Let them therefore wait with patience, for there is another Judge that stands before the door. And, though the day of affliction may last long, yet there is a time, a set time, for the examination of every purpose, and every work done under the sun. Men have their day now, but God's day is coming, Psa 37:13. With God there is a time for the re-hearing of causes, redressing of grievances, and reversing of unjust decrees, though as yet we see it not here, Job 24:1.
II. Here is the vanity of man as mortal. He now comes to speak more generally concerning the estate of the sons of men in this world, their life and being on earth, and shows that their reason, without religion and the fear of God, advances them but little above the beasts. Now observe,
1.What he aims at in this account of man's estate. (1.) That God may be honoured, may be justified, may be glorified - that they might clear God (so the margin reads it), that if men have an uneasy life in this world, full of vanity and vexation, they may thank themselves and lay no blame on God; let them clear him, and not say that he made this world to be man's prison and life to be his penance; no, God made man, in respect both of honour and comfort, little lower than the angels; if he be mean and miserable, it is his own fault. Or, that God (that is, the world of God) might manifest them, and discover them to themselves, and so appear to be quick and powerful, and a judge of men's characters; and we may be made sensible how open we lie to God's knowledge and judgment. (2.) That men may be humbled, may be vilified, may be mortified - that they might see that they themselves are beasts. It is no easy matter to convince proud men that they are but men (Psa 9:20), much more to convince bad men that they are beasts, that, being destitute of religion, they are as the beasts that perish, as the horse and the mule that have no understanding. Proud oppressors are as beasts, as roaring lions and ranging bears. Nay, every man that minds his body only, and not his soul, makes himself no better than a brute, and must wish, at least, to die like one.
2.The manner in which he verifies this account. That which he undertakes to prove is that a worldly, carnal, earthly-minded man, has no preeminence above the beast, for all that which he sets his heart upon, places his confidence, and expects a happiness in, is vanity, Ecc 3:19. Some make this to be the language of an atheist, who justifies himself in his iniquity (Ecc 3:16) and evades the argument taken from the judgment to come (Ecc 3:17) by pleading that there is not another life after this, but that when man dies there is an end of him, and therefore while he lives he may live as he lists; but others rather think Solomon here speaks as he himself thinks, and that it is to be understood in the same sense with that of his father (Psa 49:14), Like sheep they are laid in the grave, and that he intends to show the vanity of this world's wealth and honours "By the equal condition in mere outward respects (as bishop Reynolds expounds it) between men and beasts," (1.) The events concerning both seem much alike (Ecc 3:19); That which befals the sons of men is no other than that which befals beasts; a great deal of knowledge of human bodies is gained by the anatomy of the bodies of brutes. When the deluge swept away the old world the beasts perished with mankind. Horses and men are killed in battle with the same weapons of war. (2.) The end of both, to an eye of sense, seems alike too: They have all one breath, and breathe in the same air, and it is the general description of both that in their nostrils is the breath of life (Gen 7:22), and therefore, as the one dies, so dies the other; in their expiring there is no visible difference, but death makes much the same change with a beast that it does with a man. [1.] As to their bodies, the change is altogether the same, except the different respects that are paid to them by the survivors. Let a man be buried with the burial of an ass (Jer 22:19) and what preminence then has he above a beast? The touch of the dead body of a man, by the law of Moses, contracted a greater ceremonial pollution than the touch of the carcase even of an unclean beast or fowl. And Solomon here observes that all go unto one place; the dead bodies of men and beasts putrefy alike; all are of the dust, in their original, for we see all turn to dust again in their corruption. What little reason then have we to be proud of our bodies, or any bodily accomplishments, when they must not only be reduced to the earth very shortly, but must be so in common with the beasts, and we must mingle our dust with theirs! [2.] As to their spirits there is indeed a vast difference, but not a visible one, Ecc 3:21. It is certain that the spirit of the sons of men at death is ascending; it goes upwards to the Father of spirits, who made it, to the world of spirits to which it is allied; it dies not with the body, but is redeemed from the power of the grave, Psa 49:15. It goes upwards to be judged and determined to an unchangeable state. It is certain that the spirit of the beast goes downwards to the earth; it dies with the body; it perishes and is gone at death. The soul of a beast is, at death, like a candle blown out - there is an end of it; whereas the soul of a man is then like a candle taken out of a dark lantern, which leaves the lantern useless indeed, but does itself shine brighter. This great difference there is between the spirits of men and beasts; and a good reason it is why men should set their affections on things above, and lift up their souls to those things, not suffering them, as if they were the souls of brutes, to cleave to this earth. But who knows this difference? We cannot see the ascent of the one and the descent of the other with our bodily eyes; and therefore those that live by sense, as all carnal sensualists do, that walk in the sight of their eyes and will not admit any other discoveries, by their own rule of judgment have no preminence above the beasts. Who knows, that is, who considers this? Isa 53:1. Very few. Were it better considered, the world would be every way better; but most men live as if they were to be here always, or as if when they die there were an end of them; and it is not strange that those live like beasts who think they shall die like beasts, but on such the noble faculties of reason are perfectly lost and thrown away.
3.An inference drawn from it (Ecc 3:22): There is nothing better, as to this world, nothing better to be had out of our wealth and honour, than that a man should rejoice in his own works, that is, (1.) Keep a clear conscience, and never admit iniquity into the place of righteousness. Let every man prove his own work, and approve himself to God in it, so shall he have rejoicing in himself alone, Gal 6:4. Let him not get nor keep any thing but what he can rejoice in. See Co2 1:12. (2.) Live a cheerful life. If God have prospered the work of our hands unto us, let us rejoice in it, and take the comfort of it, and not make it a burden to ourselves and leave others the joy of it; for that is our portion, not the portion of our souls (miserable are those that have their portion in this life, Psa 17:14, and fools are those that choose it and take up with it, Luk 12:19), but it is the portion of the body; that only which we enjoy is ours out of this world; it is taking what is to be had and making the best of it, and the reason is because none can give us a sight of what shall be after us, either who shall have our estates or what use they will make of them. When we are gone it is likely we shall not see what is after us; there is no correspondence that we know of between the other world and this, Job 14:21. Those in the other world will be wholly taken up with that world, so that they will not care for seeing what is done in this; and while we are here we cannot foresee what shall be after us, either as to our families or the public. It is not for us to know the times and seasons that shall be after us, which, as it should be a restraint to our cares about this world, so it should be a reason for our concern about another. Since death is a final farewell to this life, let us look before us to another life.
"Furthermore,
I have observed beneath the sun: in the place of justice there is wickedness,
and in the place of righteousness there is wickedness. I mused: God will judge the righteous and the
wicked, for there is a time for everything and for every deed, there." The
meaning of this is clear but is cloaked by the cloud of interpretation. He says: I sought truth and righteousness
under the sun and I saw that even among the benches of judges truth is not
valued, but gifts. Or differently: I
thought some kind of justice present in this world and either took the pious
man on his own merit, or punished the impious for his crimes; and I found the
opposite to that which I had been thinking.
For I saw a righteous man here suffer much injustice and an impious man
made to rule instead of being punished for his crime. But thinking to myself afterwards and
considering it carefully I understood that they judge not in respect of God and
treating each case one by one, but rather reserve judgement for the future, so
that all are judged equally and receive there according to their will and
effort. For this is what he says:
"and there is a time for everything and for every deed, there", that
is, in judgement when God will have begun to judge, then there will be truth,
now injustice prevails in the world.
Such as when we read in Wisdom, Sirach wrote: "lest you say, what
is this or what is that? For all things are sought in their own time" [Eccli. ?].
I ask you, then, are we to suppose that the only decree of God that will not come to pass, the only decree of God, will be the one which we read in those same writings as being about to judge between believers and unbelievers, when everything else that we read has happened as it was foretold? On the contrary, it will come to pass as all those other prophecies came to pass. Then there will be no person of our times who will be able at that judgment to find an excuse for unbelief when everyone shall call on Christ: the upright for justice, the perjurer for deceit, the king for power and the soldier for battle, the husband to maintain his authority and the wife to show her submission, the father for command and the son for obedience, the master for his right to rule and the servant for his subjection, the humble for piety and the proud for ambition, the rich man to distribute and the poor to receive, the drunkard at his wine cups and the beggar at the gate, the good person that he may excel in virtue and the bad one that he may cheat, the Christian worshiper and the pagan sycophant. All have the name of Christ upon their lips, and, with whatever intention and formula they invoke him, without doubt they shall render an account of it to him whom they invoke.
The Divine Wisdom has pointed out in Ecclesiastes that for everything, that is for all things happy or those which are considered unfortunate and unhappy, there is a right time. As it says, “For all things there is a time, and a time for everything under the heaven.” … And later it says, “For there is a time for everything and for every deed.”None of these things is laid down as always good, but only when they are fittingly done and at the right time. So these very things that turn out well, when done at the right moment, if they are ventured on at a wrong or unsuitable time are found to be useless or harmful. The only exceptions are those things that are in their own nature good or bad and that cannot ever be made the opposite—for example, justice, prudence, fortitude, temperance and the rest of the virtues; or on the other hand, those faults that cannot possibly be altered or classed as virtues. But those things that can sometimes turn out with either result—so that, in accordance with the character of those who use them, they are found to be either good or bad—these we consider to be not absolutely in their own natures useful or injurious, but only so in accordance with the disposition of the doer and the suitableness of the time.
In Ecclesiastes the divine wisdom has indicated that there is an appropriate time for everything—that is, for all things, whether they be fortunate or be considered unfortunate and sad. As it says, “There is a time for all things, and a time for everything under heaven.” … And a little later it says that “there is a time for everything and for every deed.” It has therefore been determined that none of these things is a permanent good, except when it is carried out at the right time and in correct fashion. Thus the very things that turn out well now, since they were done at the right time, are found to be disadvantageous and harmful if they are tried at an inopportune or inappropriate moment. The only exception to this is those things that are essentially and of themselves either good or bad and that can never be turned to their contraries, such as justice, prudence, fortitude, temperance, and the other virtues, and, on the other hand, the vices, which can never be understood differently. But if they can sometimes have different effects, so that they are found to be good or bad in accordance with the character of those who are exercising them, they are perceived not in absolute terms relative to their nature but as sometimes advantageous and sometimes harmful in keeping with the disposition of the one exercising them and with the opportuneness of the moment. -.
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SUMMARY
Ecclesiastes 3:17 encapsulates the Preacher's profound theological conviction, serving as an anchor amidst his observations on life's apparent inconsistencies and the elusive nature of earthly justice. Having surveyed the cycles of human experience and the often-unjust reality "under the sun," Koheleth arrives at an internal certainty: God, in His ultimate sovereignty, will indeed judge both the righteous and the wicked, for He has an appointed, distinct time when every human purpose and work will be brought to account. This declaration provides a crucial counterpoint to the perceived futility, asserting a divine order that transcends immediate human understanding.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 3:17 employs several potent literary devices to convey its profound message. The opening phrase, Internal Monologue ("I said in mine heart"), immediately draws the reader into the Preacher's personal journey of contemplation, lending authenticity and weight to his theological conclusion. It signifies a deeply held conviction rather than a mere observation. The verse then presents a clear Antithesis by explicitly contrasting "the righteous and the wicked," highlighting the universal scope of God's judgment and the distinct moral categories that will be addressed. This stark contrast underscores the comprehensive nature of divine justice. Furthermore, the entire verse functions as a powerful Assertion or theological declaration, providing a definitive answer to the existential questions posed earlier in the book. The Preacher moves from questioning and observation to a firm statement of faith in God's ultimate control and justice, providing a crucial point of stability amidst the vanity he describes. The phrase "a time there" also functions as a subtle form of Foreshadowing, hinting at an eschatological reality that will bring ultimate resolution to the paradoxes of life "under the sun."
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 3:17 serves as a crucial theological anchor, affirming God's unwavering commitment to justice in a world often marked by apparent inequity. It resonates deeply with the broader biblical narrative of a sovereign God who is not only the Creator but also the righteous Judge of all the earth. This truth provides profound comfort to those who suffer injustice, assuring them that their cries will not go unheard, and a sobering warning to those who act wickedly, reminding them of ultimate accountability. The Preacher's internal conviction aligns with the consistent biblical portrayal of God as one who "executes justice for the oppressed" and "will judge the world in righteousness." This verse anticipates the full revelation of God's judicial character, which culminates in the New Testament's teachings on final judgment and the ultimate setting right of all things.
REFLECTION AND APPLICATION
The profound truth of Ecclesiastes 3:17 carries immense weight for contemporary believers. In a world where injustice often seems to prevail, where moral lines are blurred, and where the wicked frequently appear to prosper, this verse offers a bedrock of hope and stability. It reminds us that our perspective is limited, and God's timeline is not ours. The certainty of a future divine judgment means that our struggles for righteousness are not in vain, and the wrongs committed will not ultimately go unaddressed. This truth should shape our worldview, fostering patience in suffering, courage in advocating for justice, and diligence in living righteously, knowing that every action has eternal significance in the eyes of a just God. It calls us to live with integrity and purpose, not merely for earthly reward or recognition, but in light of an ultimate divine reckoning that will set all things right and reveal God's perfect plan.
Questions for Reflection
FAQ
What does "I said in mine heart" signify in this verse?
Answer: The phrase "I said in mine heart" (Hebrew: 'amar b'libbi) indicates a deep, internal conviction or a settled conclusion reached through profound contemplation and personal experience. It's not a casual thought or a fleeting observation, but a theological truth that the Preacher has wrestled with and affirmed within his innermost being. This personal affirmation lends significant weight and authority to the declaration that follows, emphasizing that the certainty of God's judgment is a foundational belief for him, providing an anchor amidst the uncertainties and apparent meaninglessness of life "under the sun" as explored throughout the book of Ecclesiastes.
How does "a time there" in Ecclesiastes 3:17 differ from "a time for everything" in Ecclesiastes 3:1-8?
Answer: While Ecclesiastes 3:1-8 speaks of "a time for everything" (Hebrew: 'êth l'khol), referring to the general, cyclical rhythms and experiences of life within the earthly realm, "a time there" (Hebrew: 'êth sham) in Ecclesiastes 3:17 points to a specific, divinely appointed future moment and place. The addition of "there" (sham) shifts the focus from the present, often chaotic human experience to an eschatological reality—a designated time beyond the immediate "under the sun" observations—when God's ultimate justice will be fully and perfectly executed for every purpose and work. It signifies a final reckoning that brings ultimate order, meaning, and resolution to life's paradoxes.
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 3:17, with its declaration of God's ultimate judgment over the righteous and the wicked, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. While the Old Testament anticipates a future divine reckoning, the New Testament reveals that this judgment is intrinsically linked to Christ Himself. Jesus is presented as the one appointed by God to be the judge of the living and the dead, a truth powerfully declared in Acts 10:42. He is the very embodiment of divine righteousness, and His sacrificial death on the cross addresses the very wickedness that necessitates judgment, offering a path to righteousness through faith for all who believe, as articulated in Romans 3:21-26. The "time there" for every purpose and work culminates in the final judgment, where Christ will separate humanity, with the righteous inheriting eternal life and the wicked facing condemnation, as vividly described in Matthew 25:31-46. Thus, the Preacher's conviction in a future divine judgment is not merely a vague hope but a concrete reality realized in Christ, who perfectly embodies both God's justice and His mercy, offering salvation to those who believe and ultimate accountability for all.