CHAPTER THREE

God’s sovereign rule

3:1 There is an appointed time for everything. And there is a time for every event under heaven—
{pref. l + m.s.n. lKo to all—m.s.n. !m'z> 7X, an appointed time, a definite time—waw + c.s.n. t[e
used of times of day, used of a time of year; both terms deal with specific times or points in time, not
time as a continuity—pref. l + m.s.n.const. lKo—m.s.n. #p,xe the verb means to find emotional
delight in something; it is used in this book to denote delight or pleasure, but also to mean a matter,
affair, or event—prep. tx;T; under—d.a. + m.p.n. ~yIm;v'}

Exposition vs. 1
1. While there has been some discussion of formatting within the book of Ecclesiastes, it is quite clear
that the Masoretic text of verses 2-8 is recorded in poetic format.
2. Each verse begins with the same word, t[e (‘eth--time), which deals with the subject of the timing
of various events that occur in the human experience.
3. Having acknowledged the sovereign will of God with respect to the matter of whether or not one
will enjoy the true pleasures of life, the older Solomon moves to the matter of Divine timing in the
lives of men.
4. It is widely recognized that the ancient sages believed that there was a right and wrong time for
everything, and they devoted considerable energy to discerning the proper times. IChron. 12:32;
Esther 1:13; Dan. 9:25
5. Further revelation has confirmed what Solomon asserts here; God has a definite plan that has
unfolded and will continue to unfold at the pre-ordained times. Acts 3:19; Eph. 1:10; IThess. 5:1;
IPet. 1:20
6. When read by itself, apart from the context of Ecclesiastes, some have found the poem to provide a
measure of comfort as they experienced the changing fortunes of life.
7. However, in the context of this book, the poem is not designed to be comforting as much as it is
simply a pragmatic realization that God controls man’s fortunes much more than many want to
acknowledge.
8. He begins with the acknowledgement that his thinking has led him to recognize that there is a
definite order to life and a definite time for every facet of life; these cycles being similar to what he
had observed earlier in the cycles of nature. Eccles. 1:3-7
9. Although God is never mentioned explicitly as the subject, it is evident from surrounding context
and the nature of the poem that He is viewed as the one that determines the appropriate timing for
events. Eccles. 3:11,17
10. Further revelation has also confirmed what Solomon will state here—God’s timing lies with Him
and many aspects of His timing are beyond the scope of human knowledge since they are withheld
by God. Dan. 2:21; Acts 1:7; Matt. 24:36
11. This is designed to cause men to walk by faith, and seek God's timing in matters of this life.
12. Therefore, one should recognize that this poem is both comforting and disturbing at the same time;
while it acknowledges a balance and beauty to life that comes from God’s timing, there is also the
recognition that man does not always recognize that timing.
13. Many interpreters suggest that Solomon is here making the practical observation that all things are to
be done by men at their proper times.

Ecclesiastes 3 1
14. While it may be true that acting in a timely fashion is important, and that men should seek to do
things at the best time, Solomon is stating the timing of many things lies with God.
15. If a man intends to prosper in his life, he should seek to figure out God's timing through prayer and
resident doctrine if he intends to live wisely and in harmony with that timing.
16. His point is that the timing of many things rests on God’s sovereign determination and that He
always acts appropriately.
17. This should cause a man to recognize that God rules His universe with His sovereign wisdom,
whether man agrees with that will, or consents to be governed by it.
18. This passage again argues for the necessity of faith; man should recognize that the wisdom of the
sovereign God should be trusted.
19. Although the sovereignty of God is taught in the Old Testament extensively (Ps. 24:8,10, 29:10), it is
also evident that God has revealed that He rules with righteousness (Ps. 11:7, 119:37) and love.
Deut. 23:5; I Kings 10:9
20. It would seem that Solomon’s learned conclusion is that a man must recognize Divine timing in the
matters of this life, even when he may not fully apprehend it, and simply enjoy what God provides
on a daily basis. Eccles. 3:12-13
21. This also acknowledges that many affairs are determined by God, are often concealed from human
knowledge, and may not be fully comprehended.
22. Solomon begins this poem with a couple of general statements that every activity has its time; he
will elaborate on these with specific activities in the verses that follow
23. The actual Hebrew of verse 1 uses the term !m'z> (z man—appointed time), which refers to a
e

fixed or definite time. Neh. 2:6

24. The second term for time is t[e (‘eth—time), which is the more general term for time, but like the
previous term refer to specific points of time and not time as a continuity. Gen. 8:11, 18:10
25. It is difficult to draw a clear distinction between the two terms, but it might be that the first term for
time is slightly more definite than the second term.
26. One thing that is very clear about these two terms is that they both focus on a moment of a short
period of time, suggesting that Solomon recognized that the timing of God continues to move
forward.
27. The Hebrew term #p,xe normally has the meaning of pleasure or delight; however, it is used in
certain contexts in the book of Ecclesiastes to mean activity in general. Eccles. 3:1,17, 8:6
28. There is no reason here to understand the term in the sense of pleasure, since the activities that
follow are certainly not all pleasurable.
29. Again, Solomon uses the phrase under heaven to obliquely acknowledge the sovereignty of God in
the events that comprise the human experience.

3:2 A time to give birth, and a time to die; A time to plant, and a time to uproot what is planted.
{c.s.n. t[e a time—pref. l + Qal inf.const. dl;y" to bear children, to give birth—waw + c.s.n. t[e—
pref. l + Qal infin.const. tWm to die, by any means—c.s.n. t[e—pref. l + Qal infin.const. [j;n" the
physical act of planting, crops especially—waw + c.s.n. t[e—pref. l + Qal infin.const. rq'[' to tear
out by the roots, to uproot—Qal pass.part.m.s. [j;n" what has been planted}
3:3 A time to kill, and a time to heal; A time to tear down, and a time to build up. {c.s.n. t[e—
pref. l + Qal infin.const. gr;h' used of murder, as with Cain (Gen. 4:8), capital punishment (Lev.

Ecclesiastes 3 2
20:16), of killing by the will of God (Ex. 32:27)—waw + c.s.n. t[e—pref. l + Qal infin.const. ap'r' to
heal, to cause one to be restored to health—c.s.n. t[e—
pref. l + Qal infin.const. #r;P' 50X, but it appears there are actually two roots spelled identically; the
first means to increase or spread out, ours has the idea of breaking down something (the noun is often
translated breach), it is often used of military breaches or disasters…Neh. 1:3—waw + c.s.n. t[e—
pref. l + Qal infin.const. hn"B' to build or rebuild}

Exposition vs. 2-3

1. The next seven verses provide pairs of contrasting activities, which is a common method for
denoting completeness or totality.
2. This figure of speech is known as a merism, which is a conspicuous feature of Hebrew poetry; this
device uses two or more parts of something to denote the whole thing. Ps. 139:2-3
3. The 28 specific items are designed to span the broad spectrum of human existence and activity,
beginning with birth and death and ending with war and peace.
4. While parallelism is not always easily categorized, and our pairs do not always use exact antonyms,
it does seem that the poet couples each pair with other specific pairs.
5. This means that the first pair of each verse (the verse divisions are quite good in this poem) is
semantically related to the pair found in the second part of the verse.
6. The structure throughout the poem is relatively similar; the term time is usually followed by an
infinitive construct that is prefixed with a l (l).
7. There are exceptions to this, which are found in 3:4b, 3:5a, and 3:8 (which uses nouns).
8. As someone has noted, the fact that Solomon mentions 28 specific items may be designed to
correspond with the fact that there are 28 days in a lunar cycle, which was the basis for the Jewish
calendar.
9. When speaking of times and seasons, it is clear that Elohiym established the sun and moon to
measure specific portions of time. Gen. 1:14-16
10. The first two pairs encompass the entire cycle of life from birth to death; the first pair deals with the
cycle of life for humans, while the second pair describes the cycle of life for plants.
11. No person or plant controls the beginning of its life or the end of its life; the entire poem here begins
with this reality, which is designed to emphasize the sovereign will of God.
12. Although some have attempted to read the Qal infinitive construct of dl;y" (yaladh—to give birth)
as a passive, it should be understood in an active sense, as translated in the New American Standard.
13. The fact is that there is a particular moment when birth occurs, the point at which God imparts the
hm'v'n> (n shamah—spark or breath of life) to the baby.
e

14. The mother does not control the exact time of birth (how much less the father!!); God determines the
precise time for birth to occur.
15. Likewise, no man generally controls the timing of his death; these are the limits of human existence
over which human beings have no say.
16. These first two items certainly stand out from the rest that follow, which are all found within the
boundaries of birth and death.
17. The second pair planting and uprooting were very important for an agrarian society.
18. Just as the existence and death of plants is contingent upon the higher principle of the farmer’s will,
even so the human experience is contingent upon the higher factor of God’s sovereign will.

Ecclesiastes 3 3
19. Beyond that, the farmer has simply oriented to the proper times for planting and uprooting based on
the sovereign design of God in establishing fixed times for everything.
20. These two pairs also serve to illustrate that life is comprised of contrasting cycles; both God and men
choose to do at one time what they might choose to undo at another.
21. The next pair of terms deal with the two extremes of killing and healing, which some have attempted
to modify based on the suggestion that they are not seen as true opposites.
22. However, these cycles of life are not necessarily designed to be a list of true opposites.
23. The Hebrew verb gr;h' (harag—to kill) is used of non-legitimate killing or murder (Gen. 4:8; Ex.
2:14); it is also used of legitimate forms of killing like capital punishment, (Lev. 20:15-16), or
killing during warfare. Josh. 8:24, 10:11
24. Although this verb is not used of self-defense, it should be observed that self-defense is a legitimate
form of killing under the Mosaic Law. Ex. 22:2
25. Although killing and healing are not considered exact opposites, it should be understood that killing
is an intentional act to end life, while healing is an intentional act to preserve or restore a life.
26. This is confirmed by the next pair that follows, which have to do with destruction and construction.
27. There is an appropriate time to destroy what was once built; when something no longer serves its
purpose, for whatever reason, it may be time to demolish it.
28. One of the purposes for authority within the Church is to build up believers, providing the spiritual
strengthening they need via the continual teaching of Bible doctrine. IICor. 10:8
29. However, Paul makes it plain that if believers want to reject that authority and test God, Paul will
deal with them with severity and not the gentle approach he normally desired to use. IICor. 13:10

3:4 A time to weep, and a time to laugh; A time to mourn, and a time to dance. {c.s.n. t[e—pref. l
+ Qal infin.const. hk'B' to cry, weep, shed tears from sorrow or distress in this context—waw + c.s.n.
t[e—pref. l + Qal infin.const. qx;c' to laugh, for whatever reason—c.s.n. t[e—Qal infin.const.
dp;s' to grieve, lament, mourn, most usages are for mourning at the death of someone—waw + c.s.n.
t[e—Qal infin.const. dq;r' to leap around, skip about, frolic, dance}
3:5 A time to throw stones, and a time to gather stones; A time to embrace, and a time to shun
embracing. {c.s.n. t[e—pref. l + Hiphil infin.const. %l;v' to throw away, to cast off—f.p.n. !b,a,
stones, rocks—waw + c.s.n. t[e—Qal infin.const. sn:K' to gather together, to collect—f.p.n. !b,a,--
c.s.n.t[e—pref. l + Qal infin.const. qb;x' 13X, In Qal, to hold or fold the hands, Piel to embrace—
waw + c.s.n. t[e—pref. l + Qal infin.const. qx;r' to be far off, to be distant, to stay away from
someone—pref. m + Piel infin.const. qb;x' to hug or embrace}

Exposition vs. 4-5

1. From a structural standpoint, this verse is slightly different than what has preceded since the last pair
in verse 4 not do not have a lamedh before the infinitive construct.
2. The most likely reason for this is grammatical consonance, which involves using sounds that were
considered to be more pleasant.
3. Solomon now moves from the overt, physical realm of life and death, planting and reaping, and
killing and healing, into the realm of the emotions.

Ecclesiastes 3 4
4. His emphasis is not on the fact that human beings determine these events in their lives; his emphasis
is on the fact that God's design allows things into our experience that cause us to react in a particular
emotional fashion.
5. Obviously, if men could control every facet of life, we would not likely choose those things that
would bring us sorrow; we would likely opt for a life that was more carefree.
6. There are those seasons in life in which we experience what are viewed as unpleasant emotions that
cause us sufficient pain that it is expressed in weeping.
7. The Hebrew verb hk'B' (bakhah—weep) can involve weeping that comes from the source of joy,
but this is seen only in the Jacob narrative. Gen. 29:11-12, 33:4, 46:29
8. It is to be distinguished from other terms that are translated weeping or crying in that it deals with
the sounds that come from the voice of one that is weeping, wailing, or lamenting. Gen. 21:16
9. More regularly, it is used in contexts of weeping that come from some distress; the distress may be
one’s own, or the sympathetic reaction to the distress of another. Ex. 2:6l; ISam. 11:1-4; Job 2:12,
30:25
10. One very specific form of distress that results in weeping is the distress one experiences upon the
physical death of a spouse, relative, friend, etc. Gen. 23:2; IISam. 1
11. The final way in which this family is used is unique to the Old Testament; it involves the weeping
that comes from repentance. IIKings 22:19; Ezra 10:1-21; Jer. 50:4
12. Qoheleth contrasts this with laughter, which is commonly observed in one that is experiencing a
pleasant emotion.
13. Although the family of words is used for laughter that is inappropriate, because it proceeds from
some faulty response or standard, in this context it is viewed as a positive thing.
14. Again, the force of all this is that we are not in control of the events that come to pass in our lives,
which cause us to experience the entire spectrum of emotions.
15. While the first pair contrasts weeping with laughter, the second pair contrasts mourning with
dancing.
16. The first pair would tend to focus more (not exclusively) on the private expressions of emotion,
while the second pair tends to move more into the public display of emotions.
17. The vast majority of the uses of the verbal root dp;s' (saphad—mourning, wailing, lamenting) are
found in contexts that deal with mourning at someone’s death. Gen. 50:10; ISam. 25:1
18. While the death test is likely one of the biggest tests one will encounter, we should remember that
mourning has an appointed time; it is not intended to last forever. Ps. 30:5
19. The doctrine of the resurrection provides us comfort in the inner man, which minimizes the suffering
that comes to those that mourn the death of someone they love, if they believe and apply the
doctrine. IThess. 4:13-18
20. Further, our understanding of God’s providence and His control over life and death should temper
our mourning in the face of such difficult times.
21. The final time in God’s sovereign control is the time for us to dance.
22. The verb dq;r' (raqadh) is not used extensively in the Old Testament, but has the nuance of leaping
around, skipping, or dancing from joy. IChron. 15:29; Job 21:11ff
23. We do not know the future; we cannot be certain if tomorrow will bring death, killing, weeping, or
mourning.
24. On the other hand, we do not know whether or not our future may not involve life, healing, laughing,
or dancing.
25. The reality is that life is complex, and if these negative things did not exist, one would be diminished
in his capacity to enjoy the blessings of life, joy, etc.

Ecclesiastes 3 5
26. The first portion of this verse has caused some difficulty, with several different interpretations being
advanced as to why one should throw or gather stones.
27. The oldest comes from the Targum, which are Aramaic explanations or paraphrasings of the Hebrew
Scriptures, compiled from the time of the second Temple through the Middle Ages.
28. It suggested that the scattering of stones came from an old building, and collecting stones was for the
purpose of building a new structure.
29. A couple of more recent authors have suggested that it refers to the Jewish and Christian custom of
throwing stones or earth into the grave at burial.
30. However, those that offer this suggestion recognize that it leaves the following phrase about the
gathering of stones unexplained.
31. Galling has indicated that he believes that the discarding and gathering of pebbles refers to the
economic realm.
a. Shepherds carried pouches and small pebbles in them, which represented the number of animals
in their flock.
b. As the number decreased, the shepherd discarded an appropriate number of pebbles.
c. As the number increased, he collected enough pebbles to represent the number of animals.
32. One problem with all the views above is that they can make no real connection between the pair that
follows, which is designed to relate to the throwing and gathering of stones.
33. Perhaps the clearest view, which is based on a couple of passages in the Bible, is that the casting of
stones into the field of an enemy was designed to render the field unproductive. IIKings 3:19,25;
Isa. 5:2
34. The gathering of stones was then done in order to build a road for the victorious army to continue its
advance. Isa. 62:10
35. Therefore the first portion of this verse would deal with the hostilities of warfare, and the manner in
which one deals with his enemies and the subsequent victory.
36. The latter portion of verse 5 has commonly been understood in the sense of the conjugal embracing,
but given the context, this seems to be a little too specific.
37. The Hebrew verb qb;x' (chabhaq—embrace) basically designates an expression of love or
affection by placing one's arms around the object of affection. Gen. 29:13, 33:4, 48:10
38. In fact, of the 13 times it is used in the Old Testament, only three have an explicit sexual
connotation. Pro. 5:20; SOS 2:6, 8:3
39. The most natural understanding of this portion is that there is a time for demonstrating affection and
there is time not to demonstrate affection.
40. In the Near East, embracing was a sign of cordial welcome and acceptance of another; refusing to
embrace was a cautionary measure against deceit and betrayal.

3:6 A time to search, and a time to give up as lost; A time to keep, and a time to throw away.
{c.s.n t[e—pref. l + vq;B' to earnestly or diligently seek after something—waw + c.s.n. t[e—pref. l
+ Piel infin.const.db;a' lit. to destroy, to perish, in this context, to give up on something that has
perished, or is gone—c.s.n. t[e—pref. l + rm;v' to keep, watch, or guard, to exercise care over
something—waw + c.s.n. t[e—pref. l + Hiphil infin.const. %l;v' to cast, to throw, throw away, get
rid of something}
3:7 A time to tear apart, and a time to sew together; A time to be silent, and a time to speak.
{c.s.n. t[e—pref. l + Qal infin.const. [r;q' to rip or tear cloth—w + c.s.n. t[e—pref. l + Qal

Ecclesiastes 3 6
infin.const. rp;T' 4X, to sew something to something else—c.s.n. t[e—pref. l + Qal infin.const.
hv'x' to hold one’s tongue, to keep quiet or still—waw + c.s.n. t[e—pref. l + Piel infin.const.
rb;D' to speak, to speak in detail or at length}
3:8 A time to love, and a time to hate; A time for war, and a time for peace. {c.s.n. t[e—pref. l +
Qal infin.const. bhea' to love something, to desire it, to have affection for it—waw + c.s.n. t[e—pref.
l + Qal infin.const.anEf' to hate, the emotional attitude one has toward that to which he is opposed,
detests, or despises; that with which one wants no contact—c.s.n. t[e—f.s.n. hm'x'l.mi a battle, a
war—waw + c.s.n. t[e—m.s.n. ~Alv' peace, an absence of strife, harmony, unity}

Exposition vs. 6-8

1. Like the previous verse, there must be a balance in life between logic and emotion; in fact, beginning
with the issues of verse five, this proportion is emphasized.
2. One cannot allow his emotion to cause him to embrace that which is wrong or evil; he must logically
determine the proper time to express legitimate emotions.
3. Verse six continues with this balance in regard to seeking to find something that one has misplaced
and knowing when to stop wasting time in a fruitless search.
4. Although some have attempted to limit the thrust of verse six to a household setting, the statement is
not designed to be particular but general in nature.
5. The verb for searching is vq;B' (baqash), which speaks of a person earnestly seeking for
something or someone that exists or is thought to exist.
6. Normally, the goal of searching is either to find the object or acquire it in the first place; in this
context it would appear to indicate a search for something that has been lost or misplaced.
7. Although the verb can be used of searches for abstract things (Ezra 8:21; Dan. 9:3), or concrete
things, it would appear that a concrete item is in view in our verse. ISam. 10:2
8. As Solomon points out next, there is also a time for one to recognize that any further search for a
missing object is not wise.
9. Again, the emotions are involved in this process, and one must put aside his emotional attachment to
the lost object and give it up as lost.
10. In these cases, failure to do so results in wasting time, pursuing a fruitless endeavor that will simply
result in greater frustration.
11. It would certainly be nice to recognize the exact timing for searching and the exact timing for giving
up the search; this would save us a lot of unnecessary wear and tear mentally and emotionally.
12. The verb for giving up as lost is actually db;a' (‘abhadh), which normally means to die or, in the
case of things, to pass away; it is very often translated as destroyed or ruined.
13. In this context, it is used much in the same way it is used in the Mishnah (Rabbinic oral
interpretations at the beginning of the Talmud), where it is used with the nuance of losing something.
14. The second pair in verse six also deals with material items and the proper time for retaining them
and for getting rid of them.
15. Some people hoard things and will never discard anything; others are quite careless with their
possessions and may get rid of something they will later need.
16. The balance in life with respect to material possessions is one with which everyone struggles at some
point; the ideal approach would be never to acquire anything you did not need.

Ecclesiastes 3 7
17. But, even given that scenario, things break down, things wear out, outlive their usefulness, etc., and
a time comes when one needs to simply get rid of them.
18. The two pairs in verse seven are somewhat more difficult to classify in that they do not appear to
directly relate to each other.
19. The first pair is readily understood in a general sense; there are times when a garment becomes
damaged and one is better off to tear a portion off of it.
20. The second item about a time to sew indicates that there is a time when a garment can be repaired by
a needle and some thread.
21. However, a large number of the usages of our first verb [r;q' (qara’—to rip or tear) are found in the
context of emotional trauma (some affliction, tragedy, or death) that caused on to rend his garment
as sign of grief. Gen. 37:29,34; Job 1:20, 2:12
22. Therefore, the sewing of garments in this context would signal the end of mourning, when one
would restore his garments to their original condition.
23. Given this context, the next pair of verse seven would not be dealing with speech in a general sense,
but the restraint of speech that one has when confronted with a sorrowful situation.
24. The silence would be that which comes from sorrow, while the time to speak would signify a return
to a greater state of joy. Ps. 51:14, 126:2
25. While the context of mourning may very well be the background in mind, it is evident that people
are talkative sometimes and quiet at others.
26. There are times when we know something that we should not speak because it would simply inflame
a situation, harm someone’s reputation, etc.
27. One key context in which it is not wise to speak freely is when one is in the presence of negative
volition, which is likely looking for some reason to reject or argue with the truth. Ps. 39:1; Matt.
26:63, 27:12
28. On the other hand, one is supposed to have a ready answer for those that question him with respect
to his spiritual position. IPet. 3:15
29. Further, one is wise to keep silent and receive sound instruction and advice in order to prosper
spiritually. Job 29:21; James 1:19
30. In other cases, there are times when it is necessary to speak and say things that some may not want
to hear. Prov. 15:23, 27:6
31. The last verse of this poem presents two contrasting pairs that have a definite connection; the first
pair deals with emotions on a personal level, while the second pair moves to the wider sphere of
international relations.
32. Qoheleth continues in verse eight with the realm of emotional responses as he contrasts two of the
strongest emotions--love and hate .
33. The first pair deals with the strong emotional reactions of attraction and revulsion; we love that
which attracts us and hate that which repulses us.
34. Often the time for love and the time for hate are not extended seasons, but individual situations that
porvoke each emotional response.
35. Love is the strong affection that arises out of kinship, personal ties, desire, admiration, or common
interests; it expresses itself in warmth and devotion toward the object of love.
36. Hate is the opposite emotion and denotes the attitude toward persons and things which are opposed,
detested, despised and with which one wishes to have no contact or relationship.
37. Love is the emotion that draws together and unites people; hate is the emotion that separates people
and keeps them apart.
38. Solomon varies the form here, which would more naturally place juxtapose peace with love and hate
with war.

Ecclesiastes 3 8
39. Delitzsch suggests that the reason for this was to bring the poem to an end with the subject of peace
rather than war.
40. The realities of war and peace have been seen throughout the history of the human race; tensions
escalate between nations, and warfare is the inevitable result.
41. In summing up this section, it should be evident that Solomon is not advocating any of the things
that he includes in this poem; rather, he simply sets up series of contrasting events to describe the
full spectrum of cycles of human experience.
42. He is merely a dispassionate observer that notes that all these things occur and the timing of them is
often beyond the control of man.

God’s timing supercedes human efforts

3:9 What profit is there to the worker from that in which he toils? {interrog.pron. hm' what—
m.s.n. !Art.yI profit, advantage—d..a. + Qal act.part. hf'[' the one working, the worker—pref. B +
rel.part. rv,a] in which—pron. 3m.s. aWh he—m.s.n. lme[' appears to be a verbal noun, a
laborer, toiling, laboring}
3:10 I have seen the task which God has given the sons of men with which to occupy themselves.
ha'r'—s.d.o. tae—d.a. + m.s.n. !y"n>[I only in Eccles. task, occupation—rel.part.
{Qal pf.1s
rv,a] which—Qal. pf.3m.s. !t;n"—name ~yhil{a/--pref. l + m.s.n.const. !Be—d.a. + m.s.n.
~d'a'—pref. l + Qal infin.const. hn"[' to be occupied with, to be busy doing—prep. B + 3ms suff.
“with it”}
3:11 He has made everything appropriate in its time. He has also set eternity in their heart, apart
from which man will not find out the work which God has done from the beginning even to the
end. {s.d.o. + d.a. + m.s.n. lKo the all, everything—Qal pf. 3ms hf'[' made, manufactured—adj.m.s.
hp,y" beautiful in outward form, appropriate, fitting—pref. B + f.s.n.const. + 3ms suff. t[e in its
time—conj. ~G: also, indeed—Qal pf. 3ms !t;n" to give—s.d.o. + d.a. + m.s.n. ~l'A[ usually
refers to indefinite time in the future, can be used of the past—pref. B + m.s.n.const. + 3mp suff. ble
the heart, the conscious you—prep. !mi + adv. yliB. lit. from without, for the lack of, apart from—
rel.part. rv,a]—neg. al{ + Qal impf. 3m.s. ac'm'—d.a. + m.s.n. ~d'a' the man, any man—s.d.o.
tae--d.a. + m.s.n. hf,[]m; work or deed —rel.part. rv,a]—d.a. + prop.name ~yhil{a/ the God
—Qal pf. 3ms hf'['—insep.prep. !mi + m.s.n. varo lit. the head, used of the top of mountains, the
beginning of things—waw + prep. d[; even as far as, until –m.s.n. @As the end or conclusion}

Exposition vs. 9-11

1. Having concluded the poetic section on the nature of the timing of human affairs, Solomon now asks
a rhetorical question that echoes the original question of chapter one. Eccles. 1:3

Ecclesiastes 3 9
2. This is the second of the three what profit is there questions in this book. Eccles. 1:3, 3:9, 5:16
3. As with the previous rhetorical question about the profit or advantage that comes to man, this one is
also designed to elicit a negative answer.
4. The poem is designed to demonstrate the cycles of human activity, which are each appropriate to its
respective time.
5. Further, the whole tenor of the poem is that the seasons of human life are not actually determined by
humans, they are determined by God.
6. Therefore, while humans are constantly engaged in the plethora of activities detailed in the poem,
Solomon leaves the impression that God controls the right times for these things.
7. Since God controls the timing of all events, and human beings are simply caught in God’s timing,
their actions would only be profitable as they took place within the scope of God's timing.
8. This is due to the fact that God’s timing will continue to change the seasons and not their hard work.
9. Verse ten continues and develops the thought of verse nine, as Solomon provides his personal
observations about the human experience and God’s timing.
10. That is the sense of the verb ha'r' (ra’ah—to see), which here has the idea of grasping something as
the result of researching it.
11. Verse ten is also very much a repetition of what Qoheleth recorded in chapter one, with the
exception of the fact that he now leaves out the term grievous. Eccles. 1:13
12. In chapter one, the subject was attempting to make some sense out of it all by wisely exploring the
spectrum of human activity; here, the force of it relates to the matter of Divine timing and man’s
lack of control.
13. The Divine task for all humans is simply trying to makes sense of it all, to understand life, and
comprehend its meaning.
14. Since Solomon attributes this state of affairs to God (God has given), one should ask why and how
this situation became the norm for mankind.
15. Again, the specter of the fall looms over the endless activity of the human race and its apparently
endless cycles; further, it complicates the task of comprehending life and its meaning.
16. The problem does not lie with God or His restoration of planet earth, which was evaluated from the
Divine viewpoint in Genesis 1, and pronounced very good. Gen. 1:4,10,12,18,21,25,31
17. The problem begins with the fall: the change in the environment, the change in the genetics of
mankind, and the change in how God must deal with fallen creatures.
18. Due to the fall, God instituted a new order in which the fallen creatures must live, which introduced
pain, the cursing of the environment, difficulty, sweat, hard work, futility (thorns and weeds), and
death. Gen. 3:16-19
19. Verse eleven is widely regarded as one of the most difficult in the book of Ecclesiastes, but the
difficulty does not stem from the vocabulary or the grammatical construction.
20. The difficulty focuses on how we are to understand these relatively common terms in the immediate
context.
21. Solomon makes two assertions with respect to God and His activity; the second assertion is then
followed by an explanation of man's limited understanding of God's eternal plan.
22. Verse eleven begins with an unnamed subject, which must contextually relate back to Elohiym in the
previous verse.
23. In the first part of verse eleven, it is clear that Solomon is not blaming God for the human condition,
he is simply stating the fact that the timing of the events of life often lies with God and not man.
24. He leaves nothing out as he begins the sentence with the sign of the direct object (thus placing the
accusative forward for emphasis) and the Hebrew lKoh; (hakol—the all, everything).

Ecclesiastes 3 10
25. It would seem that Solomon has the timing established at the restoration in view, since that is when
He began to establish His timing over human affairs. Gen. 1:14
26. Solomon uses the general verb hf'[' (‘asah—to work, make, do, manufacture), which is same verb
most widely used in the restoration account, being found some eleven times between Genesis 1:7
and Genesis 2:4.
27. The masculine adjective hp,y" (yapheth) normally is used to describe the external appearance of
men and women, and is often translated by the English terms fair, beautiful, or handsome.
28. However, in Ecclesiastes the term is used twice and should be understood in the sense of that which
is fitting or appropriate (a meaning it does have outside the Bible as well). Eccles. 5:18
29. While God has a perfect timing for all things, men too often seek to grasp things before the Divine
timing for them.
30. The next assertion Solomon makes has been understood in a couple of different ways, depending
upon how one interprets the masculine noun ~l'A[ (‘olam).
31. Normally, the term is understood in the sense of time, whether past time or future time; this has led
many interpreters to translate the term with the English word eternity.
32. Others seek to repoint the term and take it in the sense of darkness or ignorance.
33. However, the use of the conjunction ~G: (gam—also) suggests a correlation with the previous
assertion, which is a very positive statement about God’s method of putting all things in their proper
place and time.
34. Given the positive statement about God’s timing, it would seem odd for Solomon to follow that with
a negative statement about God making man ignorant.
35. Further, the various forms of ~l'A[ (it is spelled with a holem or a full holem) are used with the
definite article fourteen times in the Old Testament and each has the nuance of past time or future
time. 1 Chron. 16:36 (both spellings), 17:14; Neh. 9:5; Ps. 28:9, 41:14, 106:48, 133:3; Jer. 28:8;
Dan. 12:7; Joel 2:2
36. Therefore, the best way to understand this portion of the verse is that God created man with a sense
of the eternal when He created his soul. Gen. 1:26-27
37. The plural suffix with heart grammatically refers back to the plural sons of men in verse ten.
38. God has provided an internal witness to His own existence as a constituent part of mankind’s being,
which should be understood by anyone that has studied the Bible; however, this truth is also
acknowledged by unbelievers and those that are engaged in false religions. Rom. 1:19
a. Buddhism asserts that continuity persists through the cycles of life and death, and that, in this
sense, our lives are eternal.
b. “Thou know'st 'tis common; all that lives must die, Passing through nature to eternity.” Hamlet,
William Shakespeare
c. “Time is the moving image of eternity.” Plato
d. Time present and time past
Are both perhaps present in time future,
And time future contained in time past . . .
all time is eternally present. T.S. Eliot
e. Eternity is not endless duration, it is durationless existence, the very absence of time itself.
Swami Krishnananda, The Divine Life Society
39. Since mankind clearly understands the concept of time, which was created by God at the restoration
(Gen. 1:14), mankind also may infer the concept of endless time, and that by God’s design.

Ecclesiastes 3 11
40. However, in spite of this understanding of the eternal (the perspective from which God operates),
mankind is limited in its understanding of God’s eternal plans by the very restrictive nature of time
itself.
41. It is this sense of the eternal that brings man to God consciousness, which is designed to draw men
away from that which is transient to that which is eternal.
42. There is a deep-seated sense within men (they may suppress it or deny it, but it is there) that tells
men that there is a day of reckoning coming. Eccles. 3:17
43. Therefore, while the times and seasons are determined by God for His own purposes, and man may
understand and orient to them, man will not be able to grasp the entirety of God’s plan, purposes,
and timing apart from an eternal perspective.
44. The is the force of the somewhat enigmatic phrase rv,a] yliB.mi (mibhliy ‘asher), which
should be translated as lacking which, or apart from which.
45. Apart from the eternal perspective of God, mankind will not find out the work which Elohiym has
done.
46. Man may be able to figure out relatively small portions of God’s works in time, but he will not be
able to grasp the entirety of it from the beginning to the end. Eccles. 8:16-17
47. While the root meaning of the verb ac'm' (matsa’) is finding something, it can shade into the
nuance of finding something out, or comprehending something mentally. Job 11:7, 32:13; Eccles.
7:14
48. The very use of this verb indicates that one is seeking to understand the working of God in the first
place.
49. Solomon has indeed applied himself at the highest level in his attempt to comprehend the nature,
purpose, and timing of God’s plan (Eccles. 1:13,16-17); however, while he recognizes God has his
own inscrutable purposes, he admits he is far from completely understanding them. Eccles. 8:17
50. How much worse all this is for the natural man, who cannot apprehend the things of God since he
lacks the human spirit, eternal life, and the teaching ministry of the Holy Spirit. ICor. 2:14
51. Since he cannot find out the critical details of God’s plan, all he can do is grope around as he tries to
make some sense out of human existence—past, present, and future.
52. This is certainly one reason that man cannot presume to sit in judgment upon God and His actions; at
best, he can see only a small part of the whole.
53. In order to effectively understand God’s entire plan, one would have to study it outside of time, from
eternity past to eternity future.

What is man to do?

3:12 I know that there is nothing better for them than to rejoice and to do good in one's lifetime--
{Qal pf. 1s [d;y" I know, I have figured out—conj. yKi introduces the subject of his knowledge—
adv. !yIa; there does not exist—m.s.n. bAj good, moral good, a state of happiness or well-being,
what is pleasant or desirable—insep.prep. B + 3mp. suff. in them, with them—conj. yKi + part. ~ai
when used together have the sense of except or unless—insep.prep. l + Qal infin.const. xm;f' to
rejoice, to be glad or happy—waw + insep.prep. l + Qal infin.const. hf'[' to make, to do—m.s.n. bAj
—insep.prep. B + m.p.n.const. + 3ms suff. ~yYIx; in, with his life}

Ecclesiastes 3 12
3:13 indeed, if/when every man eats and drinks and sees good in all his labor--it is the gift of God.
{waw + conj. ~G: also, indeed, moreover—m.s.n.const. lKo all, each, every—d.a. + m.s.n. ~d'a'—
insep. prep.v + Qal impf. 3ms lk;a' who will eat—w.c. + Qal pf. 3ms ht'v' and drink—w.c. + Qal
pf. 3ms ha'r' to see, to find—m.s.n. bAj to see good, to experience satisfaction, be happy with—
insep.prep. B + m.s.n.const. lKo in all of—m.s.n.const. + 3ms suff. lm'[' labor, toil—f.s.n.const.
tT'm; 6X, a gift—prop. name ~yhil{a/--pron. 3 f.s. ayh she is}
Exposition vs. 12-13
1. From observation, Solomon has determined that there are appropriate times for contrasting events
and actions.
2. However, the ultimate task over which man is troubled is seeking to grasp the meaning and purpose
of his life; this only occurs in the midst of living his life, which keeps him busy enough.
3. Van Dine has called this the “search for the integrative key to life”, which is the elusive means by
which man can put things in their proper place and understand the whole of life.
4. Having made it plain that God’s plan is far beyond the complete comprehension of mankind, and the
fact that God controls the timing of that plan, Solomon explains what these facts mean to the human
experience.
5. When life does not make sense, the most natural responses are pessimism, depression, self-
destruction, and resignation.
6. However, Solomon has figured out that since no one can discover how it all fits together, the proper
response is to enjoy your life as God’s gift, rather than plunging into despair, resignation, or
debauchery.
7. Again, this emphasizes the need for faith in God, orientation to His timing, and the necessity of
faith-resting the events that come to pass in our lives.
8. This verse essentially introduces a conclusion based on the preceding verses; if the complete picture
of God's plan is unavailable to mankind, then man is reduced to smaller goals.
9. Once one gives up seeking to understand things that are beyond his comprehension, the question
becomes what is the best way to for one to manage his life.
10. The first part of verse 12 is open to a couple of different interpretations, based on how one identifies
the antecedent of the third person plural suffix found with the inseparable preposition B (b).
a. The first identifies the suffix as referring to God’s works from the previous verse, as suggested
by Faussett.
b. However, the plural works is not used in verse 11; further, it would also serve to impugn the
goodness of God.
c. The second, correct view sees the plural suffix referring to men, as it did in verse 11.
11. The idea of the first part of verse 12, which is literally translated as I know there does not exist
good in them, is that of expressing the best mankind can do under the circumstances.
12. The Hebrew adjective bAJ (tobh—good) has been used once in a moral sense (Eccles. 2:26), but in
this context it be understood as the ability to find good, enjoyment, or contentment in life.
13. The second part of verse 12 provides the exception to this premise, indicating that that even though
men may not have all the answers, or find the ultimate resolution to life, he can engage in activities
that are pleasurable.
14. This admits that there is a measure of satisfaction in life, which men can readily enjoy.

Ecclesiastes 3 13
15. However, as in chapter two, Solomon will note in the next verse that man himself is not the ultimate
source of pleasure; true enjoyment in life comes as a blessing from God.
16. In brief, he advises his readers to give up the quest for ultimate meaning and satisfaction and enjoy
the simpler pleasures of life that are readily available within the confines of God’s plan and timing.
17. This is one of a number of times that Solomon will essentially use a carpe diem approach to life
(Eccles 2:24), which some have seen as a resigned conclusion, and not something that stems from
enthusiasm.
18. However, given the number of times that he makes the same assertion in this book, it should be
evident that Solomon intends to emphasize the value of enjoying the life one has been given. Eccles.
2:24, 3:12,22, 5:18,19, 6:12, 8:15, 9:7-9, 11:8-10
19. When Solomon speaks about eating and drinking, he is focusing on the pleasure or sense of
contentment that comes to one as a result of these actions.
20. While the concepts of eating and drinking in verse 12 are readily understood, the only question is
how one is to understand the adjective bAJ (tobh—good) in the latter part of this verse.
21. Some interpreters have suggested that to do good should be understood in this context in a non-
moral sense; they translate it as enjoy yourself in life.
22. If it is being used in a moral sense, the idea is that one should spend his life as a giver, seeking to do
right by those he meets along the way. Ezek. 18:18
23. In most contexts outside this book, when the verb hf'[' (‘asah—to do) is used with the adjective
good, it has a moral connotation. Num. 24:3; IIChron. 24:16; PS. 34:14
24. Given what has just preceded, as well as what follows in verse 13, it would seem best to understand
it here in the sense of enjoying oneself.
25. What follows in verse 13 is essentially an interruption of the sentence that began in verse 12, which
is concluded at the end of verse 13.
26. Solomon introduces a fact here that is designed to explain that the small pleasures of life are
available to all men.
27. This is an example of the value of classifying the ways in which the Hebrew imperfect (yiqtol) may
be used in sentences.
28. These three imperfects eat, drink, and see should be understood as progressive imperfects, with a
potential or temporal force. If/when a man eats…
29. This removes the rather awkward nature of the literal translation and serves to reinforce what
Solomon had just stated in verse 12.
30. While Solomon has recognized that it was within God’s power to provide good things for people
with whom He was pleased, he now goes further and classifies this ability to enjoy one’s life as a
positive gift from God.
31. This it something that is true of unbelievers and believers alike; God has provided the principle of
life and breath--common grace.
32. The Hebrew noun tT'm; (mattath—gift) is used only six times in the Old Testament, and
encompasses the ideas of a gift or a reward. IKings 13:7
33. Again, Solomon asserts that one should not take the small, temporal blessings of life for granted; he
should recognize that the good life comes from God alone.
34. Solomon’s understanding is that there is no better way to live than to enjoy the fleeting pleasures
that come to one in life from God, and not spend his time fretting about things that are in God’s
control.

Ecclesiastes 3 14
35. When people reject the niche and timing of God, they can fall into the crusader mentality, intruding
into arenas where they lack authority or understanding; this often serves to frustrate them and make
them bitter.

God’s complete control of His perfect plan

3:14 I know that everything God does will remain forever; there is nothing to add to it and there is
nothing to take from it, for God has so worked that men should fear Him. {Qal pf. 1s [d;y" I
know, I have figured out—conj. yKi introduces content of his knowledge—m.s.n.const. lKo all,
everything—rel. part. rv,a]—d.a. + ~yhil{a/ the God—Qal impf. 3ms. hf'['—3m.s.pron. aWh
it—Qal impf. 3ms hy"h' it will become, it will remain or last—insep.pref. l + m.s.n. ~l'A[ to the
age, forever—prep. l[; + 3m.s.suff. above this—adv. !yIa; there does not exist—insep.prep. l +
Hiphil infin.const. @s;y" to add to it, to increase—waw + prep. !mi + 3m.s.suff. and from it—adv.
!yIa; there does not exist—pref. l + Qal infin.const. [r;G" used of reducing quantity, to diminish,
to take away—waw + d.a. + ~yhil{a/--Qal pf. 3s hf'[' has made, has worked—pref. v + Qal impf.
3mp arey" lit. which they will fear—insep.prep. m + insep.prep. l + m.p.n.const. + 3ms suff.
hn<P' lit. from before his faces, from His presence}
3:15 That which is has been already, and that which will be has already been, for God seeks what
has passed by. {interrog.pron. hm' what—pref.rel.part.
v, + Qal pf. 3ms hy'h' which became, has
been—adv. rb'K. already—pron. 3ms. aWh acts as copula “is”—waw + rel.part. rv,a]—
insep.prep. l + Qal infin.const. hy'h'—adv. rb'K. already—Qal pf. 3ms. hy'h' has become, has
been—
waw + d.a. + ~yhil{a/ and the God—Piel impf. 3ms. vq;B' will seek—s.d.o. tae + Niphal
part.m.s. @d;r' lit. what is being pursued, what is being followed}

Exposition vs. 14-15

1. Verse 14 introduces another statement about which Solomon says he has come to a settled
conclusion, with the perfect tense of [d;y" (yadha;--I know) having the sense of I have
recognized, or figured out.
2. His statement about the eternal nature of God’s works is designed to contrast with the nature of
man’s works, which are constantly changing and are controlled by God’s timing, with God’s perfect
works.
3. As we have pointed out previously, man may very well end up engaging in an activity that is
opposite what he had previously done.
4. God’s works are viewed as being certain and eternal, while man’s works are viewed as fluctuating
and transient.
5. The conjunction yKi (kiy—that) serves to introduce the content of Solomon’s knowledge, which
express the thinking of the older Solomon at the time of writing.

Ecclesiastes 3 15
6. Solomon covers the gamut of God’s works by using the imperfect form of hf'[' (‘asah—do, make,
manufacture) in the first part of the verse and using the perfect form in the latter part.
7. This has the force of saying that whatever God will do in the future along with what God has done in
the past have this quality of permanence.
8. The explanation that follows indicates that man does not possess the ability to effectively change
anything God has done or will do.
9. While man has been warned about the dangers of tampering with God’s Word (Deut. 4:1-2, 13:1),
here he is informed that there are certain aspects of God’s plan that he cannot modify.
10. He is essentially stating that what God does endures, and that no one can effectively alter the Divine
plan for history.
11. No matter how frustrated man may get about this situation, he cannot change God’s immutable
purposes simply because he desires to do so.
12. Again, the very best that man can hope to do is orient to the Divine timing and enjoy the pleasures
that God provides during his lifetime.
13. God has clearly engineered His plan so that these things are true; however, there is a Divine purpose
in all of this that is lost on many.
14. The latter portion of verse 14 is best understood as a purpose clause, which indicates that Elohiym
has worked in such a way that men might fear Him.
15. God has intentionally reserved many things to Himself, denying mankind information with respect to
all His activity so they can recognize the great gulf that exists between God and man.
16. Although many fundamentalist commentators want to reduce the meaning of the Hebrew verb
arey" (yare’—fear) to some sort of awe or respect, the verb deals with the human emotion of fear.
17. However, we should make a distinction between the type of fear that is not healthy and the type of
fear that is conditioned by love and trust. Ex. 20:20
18. The wise person should recognize that God’s plan, purposes, and actions are conditioned His
attributes of righteousness, justice, omniscience, love, and truth, which we do not possess to the
degree that God does.
19. God sees things from an eternal perspective that we lack; therefore, the wise person should recognize
his lack of knowledge, ability, and perspective, and demonstrate the appropriate fear.
20. The concept of fearing God means that we recognize the superiority of God’s righteousness,
wisdom, and power; we should constantly recognize that we live at His good pleasure.
21. The Bible has much to say on the subject of the fear of the Lord, which should result in humble
submission to God’s will. Isa. 66:2; IPet. 5:6
a. It is based on God’s absolute righteousness. IIChron. 19:7; Prov. 8:13
b. Judges were to allow the fear of the Lord to guide them. IIChron. 19:8-10
c. It may be learned by those who do not have it. Ps. 34:11; Prov. 1:29
d. It is the beginning of wisdom and understanding. Job 28:28; Ps. 111:10; Prov. 1:7, 9:10, 15:33
e. Jesus Christ exemplified the fear of the Lord. Isa. 11:2,3
f. It requires positive volition and diligence. Prov. 2:5
g. Ii is the basis for true, spiritual life. Prov. 14:27
h. It forms the basis for temporal blessings in time.
1.) Long life. Prov. 10:27
2.) Boldness/confidence. Prov. 14:26
3.) Blessing for your children. Prov. 14:26
4.) Inner peace. Prov. 19:23
5.) Temporal prosperity. Prov. 22:4
i. It is the basis for separation from evil/negative volition. Prov. 8:13, 16:6, 23:17

Ecclesiastes 3 16
 j. It is superior to life in the cosmos with great prosperity. Prov. 15:16
k. It is the basis for our Ph1 and Ph2 appeals to faith. IICor. 5:11
22. The first part of verse 15 is relatively straightforward, easy to understand, and expresses what
Qoheleth had said earlier in this book. Eccles. 1:9
23. In that verse, Qoheleth completed his thought with the conclusion that there is nothing new under
the sun.
24. In our verse, Solomon concludes with an enigmatic statement that describes God seeking something;
the question is what is God seeking?
25. The first thing we do know is that the concept of seeking is used anthropopathically, since God does
not have to seek out or search for anything.
26. This points to the attribute of omniscience; God does not have to look for anything since He already
knows all things and their places.
27. What follows is the sign of the direct object and a niphal participle of the verb @d;r' (radhap),
which normally refers to that which is behind, which follows after, pursues, or even persecutes.
28. Normally, the term is used when an individual or group is pursuing another for the purpose of
making war or taking revenge. Gen. 14:14-15, 31:23; Josh. 7:5
29. This has led some to classify the direct object as an individual, which yields that sense that God
seeks out the persecuted for the purpose of helping them.
30. This is somewhat based on the idea that the latter part of this verse serves as a transition to the
thought of verse 16.
31. However, that seems quite removed from the first part of this verse, which speaks of the fact that
events on earth do not materially change; there is nothing new.
32. It seems that since Solomon is speaking in context about past events repeating themselves, he is
attributing the repetition in the human race to God’s eternal plan.
33. This is simply another indication that God’s plan lies within His timing and discretion alone; man
cannot know all that God has done, or all that God will do.
34. With these verses, Solomon acknowledges God’s absolute control in the universe of His creation;
however, since men cannot understand how this all fits together or where it is going, it can become
frustrating.
35. The positive believer should recognize his life is a gift of God, an allotted portion, whose very
purpose is known by God, and is part of His eternal plan.
36. Since one is not able to see the big picture from the Divine perspective, Solomon has advocated
settling for the lesser, readily available pleasures in life.
37. However, he also has acknowledged that God is the one that must bestow these pleasures, which He
does upon the person who is good in his sight.

Human injustice

3:16 Furthermore, I have seen under the sun that in the place of justice there is wickedness, and in
the place of righteousness there is wickedness. {waw + adv. dA[ still, again, moreover—Qal pf. 1s
ha'r' I have seen, observed—prep. tx;T; under—d.a. + m.s.n. vm,v,--m.s.n.const. ~Aqm' place
of, with the d.a. following becomes definite—d.a. + m.s.n. jP'v.mi the verb denotes the judicial
aspect of government, the noun denotes the act of deciding a case, rendering a judgment, providing
justice—adv. ~v' + directional h toward there, there—d.a. + m.s.adj. [v;r, wrong, unjust, guilty—

Ecclesiastes 3 17
waw + m.s.n.const. ~Aqm' place of—d.a. + m.s.n. qd,c, what is right, does not deviate from right,
just-- adv. ~v' + directional h toward there, there-- d.a. + m.s.adj. [v;r, wrong, unjust, guilty}
3:17 I said to myself, "God will judge both the righteous man and the wicked man," for a time for
every matter and for every deed is there. {Qal pf. 1s rm;a'—pron. 1s ynIa] I myself—pref. B +
m.s.n.const. + 1s suff. Ble in my heart, to myself—s.d.o tae + d.a. + m.s.adj. qyDIc; the righteous
man—waw + d.a. + m.s.adj. [v'r' the wrong, wicked, guilty man—Qal impf. 3ms jp;v' to judge, to
function as a judge—d.a + ~yhil{a/--conj. YKi for, because, since—c.s.n. t[e a time—pref. L +
m.s.n.const. lKo all of—m.s.n. #p,xe the verb means to find emotional delight in something, the
word should be translated as delight or pleasure, used of activity in general—waw + prep. l[; on,
about, concerning—m.s.n.const. lKo all of—d.a. + m.s.n. hf,[]m; what one does, works, deeds—
supply is--adv. ~v' there}

Exposition vs. 16-17

1. In light of the fact that the human condition is quite repetitive and cyclic, and he has advised not
concerning oneself with the past or future, Solomon now relates what happens when one observes
the present.
2. He moves back in time to deal with issues that he had noted as a younger man; issues which clearly
troubled him in light of the principle of God’s timing in human affairs.
3. This is evident from the fact that the verses that follow have Qoheleth relating what he thought as he
made these observations at some point in his past.
4. He immediately states the problem as he perceived it in verse 16, which indicates that there is no
place of absolute justice on the earth.
5. He provides another piece of evidence to support his assertion that the world is without profit as he
introduces the subject of civil injustice, which clearly troubled him.
6. He introduces his thoughts with an adversative use of the waw, possibly reaching back to his use of
the verb ha'r' (ra’ah—I saw) in verse 10.
7. The coupling of the waw with the adverb dA[ (‘odh—again, continuation, still) has the force of
but still, or nevertheless.
8. The idea is that in spite of his assertion that God has certain times for certain events in the life of
men, there was no suggestion that God had set times for injustice and oppression.
9. Qoheleth returns to one of his favorite expressions in this book, under the sun, which is used some
29 times throughout this book.
10. The phrase under the sun is likely used to communicate several things:
a. Under the sun would refer to the world in a generalized way; these observations would not be
unique to Israel or any other nation, they would be observable by any thinking person in any
generation.
b. Under the sun would also emphasize that which is observable in this present life on earth; it does
not pretend to extend its observations to death, the grave, the afterlife, or the universe.
c. It is likely used as a device by which the author essentially says, “For the moment, let’s just talk
about what we can see.”

Ecclesiastes 3 18
11. Some have attempted to limit the phrase under the sun to what the natural unbeliever may observe
in life; however, Solomon references God enough times in this book (40) to indicate that he is not
looking at life as an unbeliever does.
12. The Hebrew of the next part of verse 16 is recorded in two parallel statements that are almost
identical, and somewhat abrupt.
The place of justice, injustice was there!
The place of righteousness, injustice was there!
13. The statements are intentionally terse and provide a sense of the moral outrage that troubled
Qoheleth as he had observed miscarriages of justice or violations of righteousness.
14. There is little doubt that he is referring the civil courts in this verse, the very place where one would
expect to find justice.
15. It is clear from the second line that the courts were also expected to render their decisions based on
sound standards of right and wrong.
16. However, there is an important point that one must understand about the systems of government in
the ancient Middle East.
17. Although there were laws that were given by God, the people did not believe that they were ruled by
an intangible law as modern societies tend to do.
18. They recognized, as many modern believers do not, that the principles of law, rulership, and
government were centered in a man.
19. The administration of justice in almost all early eastern nations rested with the patriarchal seniors,
who were considered to have greater breadth of experience, deeper reflection, and better judgment.
20. It is evident to Qoheleth (as it probably has been to most men in every generation) that the courts
have not turned out to be what we think they should be.
21. Courts have too often acquitted the guilty and condemned the innocent, when they should have been
doing just the opposite.
22. This is not so much disparaging the courts of that time (or of any time) as it is acknowledging that
the sinful nature of man makes absolute justice a difficult proposition.
23. What has troubled commentators about this statement is the fact that in Israel the king essentially
had the final say in legal matters and that Solomon was now condemning himself.
24. However, that goes far beyond what the text says, which is simply that he had seen miscarriages of
justice; presumably he is speaking about lesser magistrates or judges beneath him.
25. However, this brings forth the very important point that even the great and wise Solomon could not
eradicate some of the evils that plagued his kingdom.
26. As believers, we are not here to clean up the Devil’s world; we must allow for the function of
volition and faith-rest the execution of justice to God.
27. This does not mean that we are not to use what authority we have been given (within its proper
boundaries) to do what is right when we have an opportunity.
28. It does mean that we, like Solomon, will see things that are wrong and that we would like to see
rectified; however, we very often have to leave it in God’s hands since we will never be able to right
every wrong.
29. The sight of injustice and oppression of the innocent should cause some sense of moral outrage, as it
appears to do with Solomon; however we cannot allow that sense of outrage to degenerate into
human viewpoint attempts to solve the world’s problems.
30. As Qoheleth stops and considers all this, he applies the principles that he had just been stating about
the fact that there is a time and place for all things within God’s plan.
31. While the first part of this chapter has focused on the appropriate times for human activities, these
two verses place much more emphasis on the fact that there is a proper place for things as well.

Ecclesiastes 3 19
32. As Qoheleth considers the realities of injustice and oppression, he brings to bear the doctrine of a
future judgment of God for both the righteous and the wicked.
33. He does not attempt to explain the time, place, nature, or extent of the judgment; instead, he merely
asserts that God will intervene at some point and make the proper judgment.
34. There can be little doubt that Qoheleth knew the Old Testament well enough to recognize that God
would not treat the righteous and the wicked in the same way. Gen. 15:14, 18:25; Ps. 1:5
35. What likely troubled him was that he did not know exactly when, where, and how God would
intervene; although he does acknowledge that there is a proper time and place for it.
36. The frustration here is that men do not know exactly when, where, and how God will judge;
therefore, on the surface, human oppression and injustice appear to continue to prosper.
37. Some have questioned whether or not Solomon recognized a future judgment, but it is clear from the
latter part of chapter 12 that he did. Eccles. 12:14
38. If he is referring to the future, final judgment in our verse, he is acknowledging that the time and
place for that are determined by God; further, the time and place is apparently not here and now.

Mankind no better than cattle

3:18 I said to myself concerning the sons of men, "God has surely tested them in order for them to
see that they are but beasts." {Qal pf. 1s rm;a'—pron. 1s ynIa] I myself—pref. B + m.s.n.const.
+ 1s suff. Ble in my heart—prep. l[; on, upon, over, concerning—f.s.n.const. hr'b.DI 5X, cause,
matter, reason, the phrase is used 3X, and means for this purpose, on this account—d.a. +
~yhil{a/--pref. L + Qal inf.const.+ 3mp suff. rr:B' 18X, to separate, to winnow, to purge, purify,
or cleanse—m.p.n.const.!Be sons of—d.a. + m.s.n. ~d'a'—waw + pref. L + Qal infin.const. ha'r'
so they will see, intended purpose is that men will recognize—pref. v + pron. 3mp ~he that they—
f.s.n. hm'heB. beast, animal, cattle—pron. 3mp. ~he they—pref. L + pron. 3mp ~he this phrase
they to them=for themselves}
3:19 For the fate of the sons of men and the fate of beasts is the same. As one dies so dies the other;
indeed, they all have the same breath and there is no advantage for man over beast, for all is
vanity. {conj. YKi—m.s.n. hr,q.mi an occurrence, what happens—m.p.n.const. !Be sons—d.a. +
m.s.n. ~d'a'—waw + m.s.n. hr,q.mi an occurrence, what happens—d.a. + f.s.n. hm'heB.
animal, cattle—waw + hr,q.mi an occurrece, what happens—m.s.adj. dx'a, one—pref. L + 3mp
suff.—pref. K + m.s.n.const. tw<m' like or as death of—m.s.adj. hz< this one—adv. !Ke thus,
so-- m.s.n.const. tw<m' like or as death of—m.s.adj. hz< this one—waw + c.s.n. x;Wr breath,
wind, spirit—m.s.adj. dx'a,--pref. L + m.s.n. lKo for all—
waw + adv. !yIa; there does not exist—m.s.n.const. rt'Am advantage, profit—d.a. + m.s.n. ~d'a'
of the man, for the man—prep. !mi comparative, over or above—d.a. + f.s.n. hm'heB. the animal—
conj. Yki explanatory, because—d.a. + m.s.n. lKo the all—m.s.n. lb,h, the emphasis here is the
transitory nature of men and animals}
3:20 All go to the same place. All came from the dust and all return to the dust. {d.a. + m.s.n.
lKo the all—Qal act.part. %l;h' are walking, are going—prep. la, to—m.s.n. ~Aqm' a place—
Ecclesiastes 3 20
m.s.adj.dx'a, one--d.a. + m.s.n. lKo the all—Qal pf. 3ms hy"h' all became—prep. !mi from—
d.a. + m.s.n. rp'[' dust, fine particles of earth—waw + d.a. + m.s.n. lKo the all—Qal act.part.
bWv are returning—prep. la, to-- d.a. + m.s.n. rp'[' dust}
Exposition vs. 18-20
1. In the previous verse Qoheleth had stated a simple theological truth with respect to the issue of God
ultimately intervening in human affairs and executing righteous judgment.
2. The fact that he understood this truth does not resolve the issue that there is injustice in places where
there should be justice and righteousness.
3. Qoheleth continues his inner dialogue using the same formula that he has used twice previously.
Eccles. 2:1, 3:17
4. In doing so, it leaves the distinct impression that there are two competing or conflicting ideas that he
is seeking to resolve in his thinking.
5. As he is mentally seeking to work out the reality of injustice in this world, it occurs to Qoheleth that
there are other issues that man’s inhumanity to man brings to the surface.
6. The phrase tr;b.DI-l[; (al dibhrah) is used four times in the Old Testament and has the sense of
on account of this, for this reason or purpose.
7. The reason in view is the fact that a judgment is coming, in which God will vindicate the righteous
and condemn the wicked.
8. That judgment will definitively demonstrate who is righteous and who is wicked; however, there is a
sense in which God is at work in the present to demonstrate that there is a difference between the
righteous and the wicked now.
9. The infinitive of rr:B' (barar) has caused a significant amount of discussion since it is often used in
the sense of purging or purifying something or someone. IISam. 22:27; Isa. 52:11
10. However, the root idea of the infinitive is that of separating, sifting, or sorting; Elohiym is the
subject and the sons of men are the objects.
11. While God is delaying His righteous judgment of the human race, men are developing and
manifesting their true character, which allows the distinction between good and bad to become
evident.
12. While the subordinate clause does not contain a finite verb, the infinitive does have a discreet subject
and object.
13. The final portion of verse 18 should be understood as a purpose clause, and explains why Elohiym
allows unrighteousness and injustice in this present world.
14. One purpose of allowing man’s inhumanity to man is to demonstrate the depraved nature that often
dominates the human race.
15. Qoheleth does not state that men are like animals in some ways; he strongly asserts that they are in
fact animals.
16. The purpose is so mankind can see for themselves (that is the sense of the final phrase ~h,l'
hM'he they for them—IKings 14:23) that humanity is often no better than the animal world.
17. The animal world is run by the principles of self-preservation and survival of the fittest; in a similar
way men operate with greed and cunning in order get what they want.
18. Oppression and injustice are simply evidences that man does not give much thought to the morality
of his actions, demonstrating that they are no better than the animals.

Ecclesiastes 3 21
19. While this is all true, the primary reason Qoheleth advances is that the sons of men are no better than
the animals relates to the fact that both are mortal.
20. The subject of death has not been far from Qoheleth’s mind at any point; he now returns to the fact
that death is inevitable in both cases.
21. Qoheleth introduces the cause for his assertion with the conjunction yKi (kiy—for, because) at the
beginning of verse 19.
22. The Hebrew term hr,q.mi (miqreh), which is translated as fate is not to be understood as some
impersonal, mysterious power that is beyond God’s control.
23. It has a far more neutral connotation and denotes that which happens or occurs to an individual over
which there is no control.
24. One cannot determine the manner and timing of death; however, one can be assured that even
though death may be unpredictable, it is certain.
25. Qoheleth is relatively terse in the first portion of the verse, and he concludes with the summary
statement even one fate for them.
26. He asserts that just as men die, so do animals; this inescapable fact makes it plain to him that humans
have no real advantage over animals.
27. He goes on to assert that he has observed that one force seems to animate both men and animals—
the breath; when the breath stops, the life stops.
28. From a purely physical standpoint, it would seem that there is no difference between men and
animals since one cannot see the soul or human spirit.
29. However, did Qoheleth truly believe that there was no difference between men and animals, or is he
merely using the similarity to prove his point that man does not have any advantage over animals
since they both die? Eccles. 12:7
30. The use of x;Wr (ruach—breath, wind, spirit) would seem to demand breath as the translation,
since he is making a point that men and animals seem to have the same animating principle within
them.
31. He bluntly states that man does not have any edge on the animal kingdom, and then explains his
reasoning—they are both transient.
32. The term lb,h, (hebhel), which has usually been translated as vanity also contains the nuance of
that which is fleeting, transient, or temporary.
33. Since both men and animals are going to pass from the earthly scene, his conclusion is that man is no
better off than cattle.
34. He continues to document his claim that men and animals are all going to the same place, which he
does not closely identify; however, it is clear that the place in view is the earth, which eventually
becomes the graveyard into which all the dead return.
35. This is strongly reminiscent of the Genesis account of creation, coupled with the Genesis account of
the fall of man. Gen. 2:7, 3:19; Ps. 103:14; Eccles. 12:7
36. Although the physical body does return to the constituent elements from which it was made,
Qoheleth says nothing of what happens to the soul since it is not germane to his argument.
37. Further, he ignores the obvious Divine revelation that mankind is superior to the animals and has
been given dominion over them. Gen. 1:28; Ps. 8:6-8
38. We read nothing of the fact that only man is declared to be created in the image of God; further,
there is no biblical evidence that God breathed life into the animals as he did to man. Gen. 1:26-27,
2:7
39. Nevertheless, Qoheleth simply focuses on what one can see; there seems to be the same breathing
provision for live animals that there is for live men.

Ecclesiastes 3 22
40. This is a good example of ignoring certain truths that do not serve to confirm the point that
Qoheleth is making.
41. Again, some faulty reasoning (non-sequitur) allows Qoheleth to assert that since both die, man is in
no way superior to the animal kingdom.
42. This should give the reader pause to consider exactly what he thinks about the nature of mankind as
compared with the nature of animals.
43. As we will see in the next verse, Qoheleth challenges the reader with regard to his own perceptions
about the difference between men and animals.

Man lacks absolute proof of life after death

3:21 Who knows about the breath of the sons of men? Does it ascend upward? And who knows
about the breath of the animal? Does it descend downward to the earth? {interrog.pron. ymi
who—Qal act.part.[d;y" is knowing, who knows?—f.s.n. x;Wr breath, wind, spirit, life force—
m.p.n. !Be—d.a. + m.s.n. ~d'a' the sons of man—interrog. H + Qal act.part.f.s. hl'[' while the
Masoretes have pointed this as a definite article, the interrogative Miy at the beginning would more
naturally make this an indirect question—pron. 3fs. Ayhi his breath--pref. L + adv. l[;m; +
directional h lit. toward the place above, upward—waw + f.s.n. x;Wr breath—d.a. + f.s.n.
hm'heB.—interrog. H + Qal act.part.f.s. dr;y" to go down, descend, decline—pron. 3fs. Ayhi
breath of the animal—pref. L + adv. hJ'm below, beneath, downwards—pref. L + f.s.n. #r,a, to,
toward the earth}
3:22 And I have seen that nothing is better than that man should be happy in his activities, for
that is his lot. For who will bring him to see what will occur after him? {waw + Qal pf. 1s ha'r' I
have seen, recognized—conj. yKi that, introduces content—adv. !yIa; there does not exist—m.s.adj.
bAj good—pref. M + rel.part. rv,a] good from which=better than that—d.a. + m.s.n. ~d'a' the
man, any man--Qal impf. 3ms xm;f' to be glad, joyful, deliberative, stresses the desirability of the
situation—prev. B + m.p.n.const. + 3ms suff. hf,[]m; his works, what busies him, his activities—
conj. YKi causal, explains reasoning—pron. 3ms. AWh that is—m.s.n.const. + 3ms suff. ql,xe a
portion, a part, a share—conj. yKi because, poses question to strengthen his argument—interrog.
pron. Ymi who—Hiphil impf. 3ms + 3ms suff. AAB who will cause him to come, bring him—pref. L
+ Qal infin.const. ha'r' functions as object of bo’—pref. B introduces object of ra’ah—interrog. pron.
hm'what?—pref. V + Qal impf. 3ms hy"h' will become—adv. + 3ms suff. yrex]a; after him,
after his life is over}

Exposition vs. 21-22

1. As Qoheleth advances his thoughts about the subject of human injustice, he comes to the conclusion
that men are animals.
2. Like the animals, all men will die and will return to the dust from which their bodies were formed,
giving man no advantage over the animals.

Ecclesiastes 3 23
3. He now challenges the readers with a question, which is introduced by the interrogative pronoun and
the Qal active participle—Who is knowing, who knows?
4. The rhetorical question must be answered in the negative, apart from Divine revelation, since no one
knows from experience what happens after death.
5. The idea is that one must have a certain knowledge that is demonstrable in order to be able to prove
his contention, which Qoheleth suggests that no one has.
6. The repetition of the Hebrew noun x;Wr (ruach—breath, wind, spirit) in our verse should be
understood in the immediate context of verse 19 where it was understood in the sense of breath.
7. In fact, since human existence is comprised of two distinct elements; Qoheleth indicates his belief
that when God withdraws the breath of life, the body will return to the dust from which it was
formed. Eccles. 12:7
8. There is little doubt that the question of life after death has been one that has occupied the human
race since the beginning of its existence.
9. Qoheleth is not asserting either position here, what he is doing is essentially pointing out that the
question is beyond the pale of human experience; this makes it a matter of faith.
10. It is best to translate the first part of the verse to read Who knows about the breath of man?
11. The second question (the h (h) should not be understood as a definite article, but an interrogative h)
would then be translated, Does it ascend upward?
12. He follows with a similar construction in the rest of the verse, which should be translated as two
distinct questions as well.
13. Although the phrase who knows is not repeated, it would govern the phrase that follows about the
breath of the animals—Who knows about the breath of animals?
14. This is followed by a question similar to the one asked about the breath of man and would be
translated, Does it descend to a lower place, to the earth?
15. The use of the opposite adverbs upward and downward, suggests a difference in the way men and
animals are treated after death.
16. The idea of the breath ascending upwards suggests man going to meet His God, while the breath
descending downward toward the earth implies no such blessing for the animal kingdom.
17. One would suspect that these four questions are designed to point out the fact that while we can see
what happens to the bodies of men and animals, we cannot see what happens to the animating
breath.
18. It would seem that Qoheleth is questioning some position that had been advocated by the wise men,
philosophers, and theologians of his day.
19. While some have asserted that he is denying the possibility of a difference between men and animals
with respect to an afterlife, such is not the case.
20. What he is effectively doing is pointing out the obvious fact that it is not possible to answer these
questions via empirical observation.
21. One should keep in mind that while we are dealing with a believer that had a lot of doctrine, he did
not possess the revelation on the matter of life, death, and what follows that we have recorded in the
New Testament.
22. It would appear that the ancients understood death, the grave, and the place of the departed dead
(Sheol) as nearly being somewhat synonomous. Gen. 37:35; ISam. 2:6; IISam. 22:6; Job 17:16; Ps.
6:5, 89:48
23. There are very few Old Testament passages, which one could cite that would clearly demonstrate an
understanding of an afterlife and a resurrection. Job 19:26; Ps. 17:15

Ecclesiastes 3 24
24. However, that does not mean that such a strand of thought did not exist in Israel; it does indicate that
there was very little written revelation on the subject and that the particulars may not have been well
understood.
25. In other passages where Solomon discusses the matters of mortality, death, and the grave, he points
out that all productive activity ceases when one descends to Sheol. Eccles. 9:10
26. This further strengthens his carpe diem approach to life, since each man should recognize that he
does not have endless time allotted for his existence.
27. Further, the time allotted is controlled by God, and should be spent wisely from the earliest days of
one’s youth. Eccles. 11:9-10
28. One very important matter to consider as we live our lives will be discussed in chapter 12, which
emphasizes that our existence will be characterized by increasing handicaps as we move toward the
inevitable reality of death.
29. Since he denies that mankind has the capacity to resolve this issue, the logical conclusion is that the
only way one could truly hold to any position would be through the principle of Divine revelation.
30. As Church Age believers, we have been given extensive revelation on the subject of mortality, the
grave, the resurrection, and the coming Kingdom, and beyond.
31. Yet, our understanding is entirely based on faith in the revelation contained in the Word of God, and
not on empirical evidence.
32. Qoheleth/Solomon now reiterates what he had stated in chapter two with respect to the enjoyment of
life in the present. Eccles. 2:24
33. Contentment in life, he suggests, is to find pleasure in your chosen vocation, your chosen leisures,
and all your chosen activities in this present time.
34. He concludes with a rhetorical question that anticipates a negative answer, which has the same effect
as saying that no one can bring him to see what will occur after his life is over.
35. The use of the of the adverb yrex]a; (‘acharey—after, afterwards) and the masculine suffix is a
more subtle way of speaking of his death.
36. Since the future course of events is hidden from our eyes, this provides another powerful reason for
simply living in the present and enjoying what life presents.
37. All his considerations had led him to the conclusion that death was certain and people could believe
what they will about the afterlife; however, no one could conclusively prove any position about our
experience beyond the grave.
38. Again, Solomon is using his facts as he chooses to give the reader pause to think; he moves
backward and forward in time, and does not always clearly indicate which version of Solomon is
talking.
39. It seems apparent that when he is using the historical tenses (I saw, I said to myself, etc.) that it is
the younger version of Solomon that is speaking.
40. When he issues imperatives and speaks in the present tense, it would be the older Solomon that is
speaking.
41. In some cases, the time lapse between which version is speaking may be great (maybe years); in
other cases, Qoheleth’s thoughts may be much closer in time to that of the writer.

Ecclesiastes 3 25