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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.
"I
therefore observed that there is nothing better for man than to be happy in
what he is doing, for that is his lot.
For who can enable him to see what will be after him? " Instead of that
which we have as "to see what will be after him", Symmachus
interprets it more clearly saying, "so that he sees those things which
will be after these ones".
Therefore nothing is good in life, unless a man is happy in his work,
doing acts of sympathy, and obtaining his future reward in the realm of
heaven. We have this one lot, which nor
neither thief nor robber values, nor any tyrant has the power to take away, and
which follows us after our death. And we
will not be able to enjoy our toil again when this life will be over, or know
what things will be afterwards in the world.
Another explanation of this is: I am disturbed by the wickedness of what
I have said above, that I think there is no difference between men and beasts,
and I have been led into this opinion by wrong conclusions, so that I said
nothing else was good, except grasping ones present desire. Nor when death has destroyed us is it
possible to enjoy these things, which we, ungrateful, leave behind. Some have referred to that understanding
because it says, "for who leads him, so that he sees those things, which
will be after him", so that they say, "it is better for a man to
enjoy his work" because it is only this that he is able to take away with
him from his possessions. For when death
comes he will not know what kind of heir he will die with, whether worthy or
unworthy, who will enjoy his wealth.
CHAPTER 4
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SUMMARY
Ecclesiastes 3:22 presents Qoheleth's profound and pragmatic conclusion that the most beneficial and fulfilling human endeavor is to find genuine joy and contentment in the fruits of one's labor. This wisdom stems from the recognition that such enjoyment is a divinely appointed "portion," coupled with humanity's inherent limitation in comprehending or controlling the future, particularly what transpires beyond one's earthly existence.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 3:22 masterfully employs several literary devices to convey its profound message. The verse functions as a Pragmatic Conclusion, drawing a practical piece of wisdom directly from Qoheleth's preceding philosophical reflections on life's cycles, uncertainties, and divine ordering. The phrase "nothing better" is a form of Hyperbole or Emphatic Statement, used to underscore the supreme value and superiority of the recommended course of action—rejoicing in one's labor—above all other earthly pursuits or anxieties. The final clause, "for who shall bring him to see what shall be after him?", is a powerful Rhetorical Question. This device is not meant to elicit an answer, but rather to emphasize the undeniable truth of human limitation and the inherent unknowability of the future, thereby reinforcing the wisdom of focusing on present enjoyment. There is also an underlying Contrast between the futility and frustration of attempting to control or comprehend the unknowable future and the profound wisdom and contentment found in embracing the tangible, present reality of one's labor. This contrast highlights the Preacher's consistent theme of life "under the sun" being characterized by inherent limitations, which ultimately points to the need for a divinely granted perspective and gift of joy.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 3:22, while seemingly a simple pragmatic observation, carries profound theological weight. It speaks directly to the sovereignty of God over human affairs and the inherent limitations of human knowledge and control. The "portion" is not merely a material inheritance but a divinely ordained capacity for joy and contentment in the midst of life's fleeting nature. This perspective challenges the human tendency to seek ultimate meaning or control through endless striving, intellectual pursuit, or accumulation, redirecting focus to humble acceptance and appreciation of God's provision in the here and now. It suggests that true wisdom lies in recognizing one's place within God's grand design, embracing the present moment, and finding satisfaction in the daily tasks and blessings that are His gifts. This contentment, rooted in divine provision rather than human achievement, liberates individuals from the anxieties of an uncertain future and the futility of striving for what is beyond their grasp, fostering a spirit of gratitude and trust.
REFLECTION AND APPLICATION
In a world often driven by a relentless pursuit of more, a constant striving for future security, and an insatiable desire for control, Ecclesiastes 3:22 offers a counter-cultural and profoundly liberating truth. It calls us to pause, to breathe, and to find deep satisfaction not in what we might achieve tomorrow or what mysteries we might unravel, but in the simple, tangible reality of our present work and its immediate fruits. This verse encourages a profound shift in perspective: instead of being consumed by anxieties about the unknowable future or lamenting the limitations of our understanding, we are invited to embrace our "portion"—the present moment and the work within it—as a divine gift. It reminds us that our daily vocations, no matter how mundane they may seem, are arenas where God's grace is manifest, and where true, sustainable joy can be found. By releasing our grip on the future and trusting God with what lies "after him," we are freed to live more fully, gratefully, and contentedly in the "now," recognizing that our true "portion" is found in His generous provision and our grateful acceptance of it.
Questions for Reflection
FAQ
Does Ecclesiastes 3:22 promote a fatalistic worldview?
Answer: No, Ecclesiastes 3:22 does not promote fatalism, which suggests that all events are predetermined and therefore human effort is meaningless. Instead, it advocates for a realistic acceptance of human limitations in the face of divine sovereignty. The Preacher acknowledges that while God has a plan and humanity cannot fully grasp the future, people are still called to engage in meaningful work and find joy in it. It's a call to embrace the present and trust God with the unknown, rather than resigning oneself to apathy. The emphasis is on enjoying one's work, which implies active participation and appreciation, not passive resignation. It aligns with the broader biblical theme of living faithfully in the present while acknowledging God's ultimate control, as seen in passages like Proverbs 16:9 and James 4:13-15.
How does "rejoicing in one's works" reconcile with the book's theme of "vanity"?
Answer: The theme of "vanity" (Hebrew: hebel), which often translates to "meaningless," "futility," or "vapor," describes life "under the sun"—life viewed solely from a human, earthly perspective, apart from God's ultimate purpose. When Qoheleth says "all is vanity," he is often highlighting the transient, elusive, and ultimately unsatisfying nature of human pursuits (wealth, wisdom, pleasure, striving) when they become ends in themselves. However, the exhortations to "rejoice in one's works" and enjoy life's simple pleasures (like Ecclesiastes 5:18) are presented as the antidote to this vanity. These moments of joy are explicitly identified as gifts from God, the "portion" He gives to humanity. Therefore, finding joy in labor is not a futile act but a divinely ordained way to experience goodness and meaning in a world otherwise characterized by hebel. It's a recognition that true satisfaction comes from God's hand, not from human striving for ultimate control or understanding, thus transforming the experience of life from vanity to a gift.
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 3:22, with its call to find joy in one's labor and accept the limits of human knowledge regarding the future, finds its ultimate fulfillment and transformation in Christ. While Qoheleth's wisdom is profound for life "under the sun," it often carries a tone of resigned acceptance in the face of life's mysteries. In Christ, this acceptance is elevated to joyful trust and confident hope. Jesus himself taught against anxious worry about tomorrow, urging His followers to seek first the kingdom of God and His righteousness, trusting that all other things would be added by a loving Heavenly Father (Matthew 6:33-34). He is the ultimate "portion" for believers, far surpassing any earthly inheritance or labor (Psalm 16:5; Colossians 1:27). Furthermore, Christ's finished work on the cross (John 19:30) provides the ultimate certainty for the future, overcoming the fear of the unknown that Qoheleth grappled with. Through His resurrection, death's sting is removed, and believers have a guaranteed eternal future with God (1 Corinthians 15:54-57). Our "works" as believers are no longer a means to find meaning in a futile world, but rather a joyful response to God's grace, empowered by the Holy Spirit, as we are "His workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them" (Ephesians 2:10). Thus, the pragmatic wisdom of Ecclesiastes is not abolished but perfected and given eternal significance, purpose, and joy in the person and work of Jesus Christ.