Ecclesiastes 3:9

Translation
King James Version
What profit hath he that worketh in that wherein he laboureth?
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KJV (with Strong's)
What profit H3504 hath he that worketh H6213 in that wherein H834 he laboureth H6001?
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Complete Jewish Bible
What does the worker gain from his efforts?
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Berean Standard Bible
What does the worker gain from his toil?
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American Standard Version
What profit hath he that worketh in that wherein he laboreth?
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World English Bible Messianic
What profit has he who works in that in which he labors?
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Geneva Bible (1599)
What profite hath hee that worketh of the thing wherein he trauaileth?
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Young's Literal Translation
What advantage hath the doer in that which he is labouring at?
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See also
Ecclesiastes 1:3Ecclesiastes 5:16Proverbs 14:23Ecclesiastes 2:22Ecclesiastes 2:23Ecclesiastes 2:11Matthew 16:26
In the KJVVerse 17,369 of 31,102

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SUMMARY

Ecclesiastes 3:9 presents a profound rhetorical question, immediately following the Preacher's iconic meditation on the appointed "times" for every human activity under heaven. It challenges the inherent value or lasting advantage derived from human labor and toil, particularly when viewed solely from an earthly perspective. This verse serves as a crucial pivot, inviting the reader to consider whether the ceaseless cycles of effort and activity ultimately yield any enduring "profit" or true satisfaction, thereby setting the stage for Qoheleth's ongoing exploration of life's meaning, vanity, and the ultimate sovereignty of God.

CONTEXT

  • Literary Context: Ecclesiastes 3:9 directly follows the famous poetic declaration in Ecclesiastes 3, which meticulously lists 14 pairs of antithetical actions, each representing a "time" appointed by God. This extensive catalogue of human experience, from birth to death, weeping to dancing, war to peace, culminates in a question that immediately probes the meaning of all this activity. The verse acts as a rhetorical question, serving as a pivot point from the observation of life's cycles to a deeper inquiry into their ultimate purpose and gain. It echoes the Preacher's foundational question in Ecclesiastes 1:3, "What profit hath a man of all his labour which he taketh under the sun?" thus reinforcing a core theme of the book.
  • Historical & Cultural Context: The book of Ecclesiastes is a work of wisdom literature, reflecting the intellectual and spiritual quest for meaning in ancient Israel. The concept of "labor" (Hebrew: 'amal) was central to ancient life, encompassing agricultural work, craftsmanship, and the daily grind necessary for survival and prosperity. In a pre-industrial society, human effort was directly tied to sustenance and legacy. However, the Preacher's perspective is unique, moving beyond mere practical advice to philosophical inquiry. The phrase "under the sun" (found 29 times in Ecclesiastes) is a key motif, signifying a perspective limited to earthly realities, without explicit reference to divine revelation or an afterlife. This context highlights the Preacher's radical questioning of conventional wisdom regarding the inherent value of hard work, especially when disconnected from a transcendent purpose.
  • Key Themes: The verse encapsulates several major theological and narrative themes prevalent in Ecclesiastes. Firstly, it underscores the Futility of Human Labor when viewed from an "under the sun" perspective. The Preacher consistently argues that without a divine orientation, much human effort yields no lasting advantage or ultimate significance, a sentiment echoed throughout the book, particularly in Ecclesiastes 1:2. Secondly, it highlights the Search for Meaning and Lasting Gain. The entire book is an intellectual and spiritual quest for true meaning in a world full of apparent contradictions and cycles. This question precisely articulates the core of that search: Does mere hard work produce an enduring advantage or surplus that genuinely satisfies the human soul? Finally, it points to the Limitations of Human Endeavor. Despite all our efforts and busy schedules, the Preacher suggests that human labor, by itself, does not break us out of the cycles of life and death or provide ultimate satisfaction, a theme also explored in Ecclesiastes 2:18-23.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Profit (Hebrew, yithrôwn', H3504): This term (H3504) is central to Ecclesiastes, appearing ten times. Derived from the root yāthar, meaning "to be left over" or "to excel," yithrôwn denotes a lasting advantage, a surplus, or an enduring gain that remains after effort has been expended. It implies a net benefit or a permanent positive outcome, suggesting preeminence or excellency. The Preacher's repeated questioning of "profit" highlights his skepticism about whether earthly pursuits, no matter how diligently performed, yield anything of true, enduring value.
  • Worketh (Hebrew, ʻâsâh', H6213): This verb (H6213) is a broad and common Hebrew term meaning "to do" or "to make" in its widest application. It encompasses a vast array of actions, from accomplishing tasks to bearing fruit, from preparing to performing. In this context, it refers to the general act of performing tasks, engaging in activity, or carrying out labor. While ʻâsâh can denote productive and even joyful work, here it is juxtaposed with ʻâmêl, suggesting the active engagement in the very toil that the Preacher is questioning for its ultimate benefit.
  • Laboureth (Hebrew, ʻâmêl', H6001): This noun (H6001), derived from the verb ʻâmâl (toil, trouble, wear out), specifically refers to arduous, burdensome, or painful toil. It describes labor that is toiling, concrete work, or even sorrowful in its outcome. It's not merely "work" but labor that often involves struggle, hardship, and a sense of futility. The use of ʻâmêl emphasizes the wearisome effort and the often-unrewarding nature of human striving, reinforcing the Preacher's pessimistic assessment of human endeavors "under the sun."

Verse Breakdown

  • "What profit hath he": This opening phrase immediately establishes the core inquiry of the verse and, indeed, much of the book. The Preacher is not asking if people work, but what lasting advantage or enduring gain they acquire from their efforts. It's a question about ultimate value and significance, not immediate reward, probing the deeper meaning of human existence and striving.
  • "that worketh": This refers to anyone engaged in activity, performing tasks, or expending effort. It encompasses all human endeavor, from the mundane daily chores to ambitious undertakings, linking back to the myriad activities listed in Ecclesiastes 3. It highlights the universal nature of human engagement in activity.
  • "in that wherein he laboureth?": This clause further specifies the nature of the "work." The repetition and the use of ʻâmêl (laboureth/toil) emphasize the burdensome, often wearisome, and repetitive nature of human effort. The question is not just about work, but about the toil itself—does the very act of strenuous, often frustrating, labor ultimately yield a lasting benefit or merely perpetuate a cycle of futility?

Literary Devices

Ecclesiastes 3:9 primarily employs a Rhetorical Question. This device is not intended to elicit a direct answer but to provoke deep thought and emphasize a central point. The Preacher uses it to underscore the apparent lack of ultimate "profit" in human labor when viewed from a purely earthly perspective, compelling the reader to ponder the deeper meaning and purpose of their efforts. There is also an element of Irony or Understatement in the Preacher's persistent questioning of "profit." While daily labor is essential for survival and societal function, the Preacher ironically highlights its potential emptiness in the grand scheme of things, thereby challenging the conventional wisdom that hard work automatically leads to lasting gain or satisfaction. The verse also exhibits a form of Parallelism through the near-redundancy of "worketh" and "laboureth," which serves to intensify the focus on the toil and effort expended, thereby amplifying the weight of the question regarding its ultimate fruit.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ecclesiastes 3:9 stands as a stark reminder of the limitations of human endeavor when divorced from a transcendent purpose. The Preacher's inquiry into "profit" is not a dismissal of work itself, which is often affirmed elsewhere in Scripture as a good and necessary part of human existence (e.g., Genesis 2:15). Rather, it's a profound theological statement about the insufficiency of human effort to provide ultimate meaning, lasting satisfaction, or an enduring legacy "under the sun." This verse challenges us to look beyond the immediate outcomes of our labor and consider the eternal perspective, recognizing that true "profit" or ultimate gain is found not in the accumulation of earthly achievements or possessions, but in a right relationship with God and obedience to His commands, as the Preacher ultimately concludes in Ecclesiastes 12:13-14.

REFLECTION AND APPLICATION

Ecclesiastes 3:9, though initially sounding pessimistic, offers a crucial invitation to self-reflection and a re-evaluation of our priorities. In a world that often equates busyness with importance and material gain with success, the Preacher's question forces us to pause and consider the ultimate purpose and lasting value of our labor. Are we merely caught in a relentless cycle of activity, striving for a "profit" that can never truly satisfy the soul or transcend the brevity of life "under the sun"? This verse encourages us to shift our perspective from merely accumulating earthly advantages to seeking eternal significance. It challenges us to integrate our work with a deeper, God-given purpose, ensuring that our efforts contribute to something beyond ourselves—something that endures. By recognizing the inherent limitations of human toil, we are freed from the burden of finding ultimate meaning solely in our achievements and instead directed towards the One who alone can provide true and lasting "profit."

Questions for Reflection

  • What is the ultimate "profit" I am seeking in my daily work and life's endeavors?
  • How does my current understanding of "success" align or conflict with the Preacher's questioning of lasting gain "under the sun"?
  • In what ways can I reorient my labor and efforts to find deeper, more enduring meaning beyond temporal achievements?
  • How does this verse challenge me to rely more on God's sovereignty and less on my own striving for satisfaction?

FAQ

Does Ecclesiastes 3:9 mean that all work is meaningless?

Answer: No, Ecclesiastes 3:9 does not mean that all work is inherently meaningless. Rather, it questions the ultimate profit or lasting advantage that human labor yields when viewed solely from an earthly perspective, "under the sun." The Preacher is challenging the notion that hard work, by itself, can provide ultimate satisfaction, meaning, or an enduring legacy that transcends the cycles of life and death. The book as a whole, including the Preacher's final conclusion in Ecclesiastes 12:13, suggests that true meaning and profit are found when human labor is performed in the context of fearing God and keeping His commandments. It's a critique of work as an end in itself, not work as a God-given activity.

How does this verse relate to the "time for everything" passage (Ecclesiastes 3:1-8)?

Answer: Ecclesiastes 3:9 functions as a direct rhetorical response to the preceding poetic list of "times" in Ecclesiastes 3. After presenting a comprehensive catalogue of human activities and experiences, the Preacher immediately asks, "What profit hath he that worketh in that wherein he laboureth?" This question serves as a pivot, shifting the focus from the observation of life's cyclical nature to an inquiry into the ultimate value of all those activities. It implies that while there is an appointed time for every action, the mere performance of these actions, without a higher purpose or divine orientation, may not yield any lasting or satisfying gain. The question challenges the reader to look beyond the immediate activity to its enduring significance.

CHRIST-CENTERED FULFILLMENT

Ecclesiastes 3:9, with its poignant question about the "profit" of human labor, finds its ultimate answer and fulfillment in Jesus Christ. The Preacher's lament about the futility of toil "under the sun" highlights humanity's desperate need for a lasting gain that transcends the perishable nature of earthly achievements. In Christ, this "profit" is not merely an advantage but eternal life and a purpose that endures beyond the grave. While human labor often feels like a wearisome cycle leading to no ultimate satisfaction, Jesus invites us to a different kind of labor, one that yields eternal fruit. He declares, "Come unto me, all ye that labour and are heavy laden, and I will give you rest" (Matthew 11:28). Our work, when done "heartily, as to the Lord, and not unto men" (Colossians 3:23), gains eternal significance because it is integrated into God's redemptive plan. The "profit" that eluded Qoheleth's earthly search is found in Christ's finished work on the cross, which secured for us an inheritance that is "incorruptible, and undefiled, and that fadeth not away" (1 Peter 1:4). Our labor in the Lord is "not in vain" (1 Corinthians 15:58) because Christ has transformed the very nature of work, infusing it with divine purpose and an eternal reward that far surpasses any earthly "profit."

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Commentary on Ecclesiastes 3 verses 1–10

The scope of these verses is to show, 1. That we live in a world of changes, that the several events of time, and conditions of human life, are vastly different from one another, and yet occur promiscuously, and we are continually passing and repassing between them, as in the revolutions of every day and every year. In the wheel of nature (Jam 3:6) sometimes one spoke is uppermost and by and by the contrary; there is a constant ebbing and flowing, waxing and waning; from one extreme to the other does the fashion of this world change, ever did, and ever will. 2. That every change concerning us, with the time and season of it, is unalterably fixed and determined by a supreme power; and we must take things as they come, for it is not in our power to change what is appointed for us. And this comes in here as a reason why, when we are in prosperity, we should by easy, and yet not secure - not to be secure because we live in a world of changes and therefore have no reason to say, Tomorrow shall be as this day (the lowest valleys join to the highest mountains), and yet to be easy, and, as he had advised (Ecc 2:24), to enjoy the good of our labour, in a humble dependence upon God and his providence, neither lifted up with hopes, nor cast down with fears, but with evenness of mind expecting every event. Here we have,

I. A general proposition laid down: To every thing there is a season, Ecc 3:1. 1. Those things which seem most contrary the one to the other will, in the revolution of affairs, each take their turn and come into play. The day will give place to the night and the night again to the day. Is it summer? It will be winter. Is it winter? Stay a while, and it will be summer. Every purpose has its time. The clearest sky will be clouded, Post gaudia luctus - Joy succeeds sorrow; and the most clouded sky will clear up, Post nubila Phoebus - The sun will burst from behind the cloud. 2. Those things which to us seem most casual and contingent are, in the counsel and foreknowledge of God, punctually determined, and the very hour of them is fixed, and can neither be anticipated nor adjourned a moment.

II. The proof and illustration of it by the induction of particulars, twenty-eight in number, according to the days of the moon's revolution, which is always increasing or decreasing between its full and change. Some of these changes are purely the act of God, others depend more upon the will of man, but all are determined by the divine counsel. Every thing under heaven is thus changeable, but in heaven there is an unchangeable state, and an unchangeable counsel concerning these things. 1. There is a time to be born and a time to die. These are determined by the divine counsel; and, as we were born, so we must die, at the time appointed, Act 17:26. Some observe that here is a time to be born and a time to die, but no time to live; that is so short that it is not worth mentioning; as soon as we are born we begin to die. But, as there is a time to be born and a time to die, so there will be a time to rise again, a set time when those that lie in the grave shall be remembered, Job 14:13. 2. A time for God to plant a nation, as that of Israel in Canaan, and, in order to that, to pluck up the seven nations that were planted there, to make room for them; and at length there was a time when God spoke concerning Israel too, to pluck up and to destroy, when the measure of their iniquity was full, Jer 18:7, Jer 18:9. There is a time for men to plant, a time of the year, a time of their lives; but, when that which was planted has grown fruitless and useless, it is time to pluck it up. 3. A time to kill, when the judgments of God are abroad in a land and lay all waste; but, when he returns in ways of mercy, then is a time to heal what he has torn (Hos 6:1, Hos 6:2), to comfort a people after the time that he has afflicted them, Psa 90:15. There is a time when it is the wisdom of rulers to use severe methods, but there is a time when it is as much their wisdom to take a more gentle course, and to apply themselves to lenitives, not corrosives. 4. A time to break down a family, an estate, a kingdom, when it has ripened itself for destruction; but God will find a time, if they return and repent, to rebuild what he has broken down; there is a time, a set time, for the Lord to build up Zion, Psa 102:13, Psa 102:16. There is a time for men to break up house, and break off trade, and so to break down, which those that are busy in building up both must expect and prepare for. 5. A time when God's providence calls to weep and mourn, and when man's wisdom and grace will comply with the call, and will weep and mourn, as in times of common calamity and danger, and there it is very absurd to laugh, and dance, and make merry (Isa 22:12, Isa 22:13; Eze 21:10); but then, on the other hand, there is a time when God calls to cheerfulness, a time to laugh and dance, and then he expects we should serve him with joyfulness and gladness of heart. Observe, The time of mourning and weeping is put first, before that of laughter and dancing, for we must first sow in tears and then reap in joy. 6. A time to cast away stones, by breaking down and demolishing fortifications, when God gives peace in the borders, and there is no more occasion for them; but there is a time to gather stones together, for the making of strong-holds, Ecc 3:5. A time for old towers to fall, as that in Siloam (Luk 12:4), and for the temple itself to be so ruined as that not one stone should be left upon another; but also a time for towers and trophies too to be erected, when national affairs prosper. 7. A time to embrace a friend when we find him faithful, but a time to refrain from embracing when we find he is unfair or unfaithful, and that we have cause to suspect him; it is then our prudence to be shy and keep at a distance. It is commonly applied to conjugal embraces, and explained by Co1 7:3-5; Joe 2:16. 8. A time to get, get money, get preferment, get good bargains and a good interest, when opportunity smiles, a time when a wise man will seek (so the word is); when he is setting out in the world and has a growing family, when he is in his prime, when he prospers and has a run of business, then it is time for him to be busy and make hay when the sun shines. There is a time to get wisdom, and knowledge, and grace, when a man has a price put into his hand; but then let him expect there will come a time to spend, when all he has will be little enough to serve his turn. Nay, there will come a time to lose, when what has been soon got will be soon scattered and cannot be held fast. 9. A time to keep, when we have use for what we have got, and can keep it without running the hazard of a good conscience; but there may come a time to cast away, when love to God may oblige us to cast away what we have, because we must deny Christ and wrong our consciences if we keep it (Mat 10:37, Mat 10:38), and rather to make shipwreck of all than of the faith; nay, when love to ourselves may oblige us to cast it away, when it is for the saving of our lives, as it was when Jonah's mariners heaved their cargo into the sea. 10. A time to rend the garments, as upon occasion of some great grief, and a time to sew, them again, in token that the grief is over. A time to undo what we have done and a time to do again what we have undone. Jerome applies this to the rending of the Jewish church and the sewing and making up of the gospel church thereupon. 11. A time when it becomes us, and is our wisdom and duty, to keep silence, when it is an evil time (Amo 5:13), when our speaking would be the casting of pearl before swine, or when we are in danger of speaking amiss (Psa 39:2); but there is also a time to speak for the glory of God and the edification of others, when silence would be the betraying of a righteous cause, and when with the mouth confession is to be made to salvation; and it is a great part of Christian prudence to know when to speak and when to hold our peace. 12. A time to love, and to show ourselves friendly, to be free and cheerful, and it is a pleasant time; but there may come a time to hate, when we shall see cause to break off all familiarity with some that we have been fond of, and to be upon the reserve, as having found reason for a suspicion, which love is loth to admit. 13. A time of war, when God draws the sword for judgment and gives it commission to devour, when men draw the sword for justice and the maintaining of their rights, when there is in the nations a disposition to war; but we may hope for a time of peace, when the sword of the Lord shall be sheathed and he shall make wars to cease (Psa 46:9), when the end of the war is obtained, and when there is on all sides a disposition to peace. War shall not last always, nor is there any peace to be called lasting on this side the everlasting peace. Thus in all these changes God has set the one over-against the other, that we may rejoice as though we rejoiced not and weep as though we wept not.

III. The inferences drawn from this observation. If our present state be subject to such vicissitude, 1. Then we must not expect our portion in it, for the good things of it are of no certainty, no continuance (Ecc 3:9): What profit has he that works? What can a man promise himself from planting and building, when that which he thinks is brought to perfection may so soon, and will so surely, be plucked up and broken down? All our pains and care will not alter either the mutable nature of the things themselves or the immutable counsel of God concerning them. 2. Then we must look upon ourselves as upon our probation in it. There is indeed no profit in that wherein we labour; the thing itself, when we have it, will do us little good; but, if we make a right use of the disposals of Providence about it, there will be profit in that (Ecc 3:10): I have seen the travail which God has given to the sons of men, not to make up a happiness by it, but to be exercised in it, to have various graces exercised by the variety of events, to have their dependence upon God tried by every change, and to be trained up to it, and taught both how to want and how to abound, Phi 4:12. Note, (1.) There is a great deal of toil and trouble to be seen among the children of men. Labour and sorrow fill the world. (2.) This toil and this trouble are what God has allotted us. He never intended this world for our rest, and therefore never appointed us to take our ease in it. (3.) To many it proves a gift. God gives it to men, as the physician gives a medicine to his patient, to do him good. This travail is given to us to make us weary of the world and desirous of the remaining rest. It is given to us that we may be kept in action, and may always have something to do; for we were none of us sent into the world to be idle. Every change cuts us out some new work, which we should be more solicitous about, than about the event.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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JeromeAD 420
Commentary on Ecclesiastes
"What
gain, then, has the worker in exchange for all his toil? I have observed the task which God has given
the sons of man to be concerned with: He made everything beautiful in its time;
He has also put an enigma into their minds so that man cannot comprehend what
God has done from the beginning to end." The
opinion of many other scholars on this passage does not escape me, because in
this world God conceded to the teachers of perverse doctrines their true
occupation, lest man's idle mind should become slow and while thinking that
God's creations are good, yet nonetheless not be able to see them as the
natural knowledge of the world. But the
Hebrew who taught me the Scriptures explained it in this way: when all things
are placed in their own time and there is a time for destroying or building,
weeping and laughing, silence and speaking, and others things which are said
about time, why do we try to survive in vain and believe the labours of this
short life to be perpetual? And
according to the Gospel we are not even happy, and it is called wickedness
since we think nothing of tomorrow. [Cfr Matth. 6, 34.] For what more are we able to have in this
world than continual striving in that toil, which God has given to man, so that
one man may gain more by following others, in a situation where he is able to
learn and exercise himself? For all that
God does is good, but good in his world.
It is good to wake and to sleep, but it is not good to be always awake
or asleep, since in turn each and every thing can be considered good, when
there is need, according to God's plan.
Moreover God also created the world to be inhabited by men, so that they
should enjoy the variation of time, and not seek the causes nature, how all
things are made, why He made this or that grow or change from the beginning of
the world until now.
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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