Bible Commentaries
Ecclesiastes 3

Verses 1-15

Ecc 3:1-15

MORE SUPPORT FOR SOLOMON’S THEORY OF THE FUTILITY AND VANITY OF LIFE

Ecclesiastes 3:1-15

"For everything there is a season, and a time for every purpose under heaven: a time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted; a time to kill, and a time to heal; a time to break down, and a time to build up; a time to weep, and a time to laugh; a time to mourn and a time to dance; a time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; a time to seek, and a time to lose; a time to keep, and a time to cast away; a time to rend, and a time to sew; a time to keep silence, and a time to speak; a time to love, and a time to hate; a time for war, and a time for peace. What profit hath he in that wherein he laboreth? I have seen the travail that God hath given to the sons of men to be exercised, therewith. He hath made everything beautiful in its time: also he hath set eternity in their heart, yet so that man cannot find out the work that God hath done from the beginning event unto the end. I know that there is nothing better for them, than to rejoice and do good so long as they live. And also that every man should eat and drink, and enjoy good in all his labor, is the girl of God. I know that whatsoever God doeth, it shall be for ever: nothing can be put to it, nor anything taken from it; and God hath done it that men should fear before him. That which is hath been long ago; and that which is to be hath long ago been; and God seeketh again that which has passed away."

"The works of men are subject in their results to another will (God’s) than that of the doer.” Therefore, every human project should be initiated and pursued under the perpetual banner, "Deo Volente" (James 4:15).

This amazing list of fourteen opposites must be interpreted in the light of Ecclesiastes 3:9. These opposites are cited for exactly the same purpose and in support of the same conclusion that marked Ecclesiastes 1:1-11. "In Ecclesiastes 1, he contemplated what he called the futility and vanity of life in the light of the repetitive cycle in the natural world; but here he supports the same conclusion by a reference to that fixed order of events (ordained by God) into which all human activity must be fitted." The argument is that no matter what man attempts to do, the final result will be determined by events and conditions over which he has no control whatever. This, of course, is a basic fact of life on earth; and lies behind the apostolic warning that, "Having food and raiment let us be therewith content" (1 Timothy 6:8).

Regarding these fourteen opposites, Scott quoted an ancient saying that, "The works of the Most High ... are in pairs, one the opposite of the other.”

"These verses indicate that today’s positive act will eventually be balanced by tomorrow’s negative. As surely as we are born, we must one day die, etc.”

What actually determines the issues of human life? A countless list of things over which man has no control are, in the final analysis, the true determinators: (1) the age into which one is born; (2) the place of his birth; (3) the ability, wealth, or even the health of his parents; (4) their religion (or lack of it); (5) whether there prevailed war or peace, social, climatic, or geographical conditions; (6) the presence or absence of physical or mental handicaps; and (7) all kinds of accidents which may either enhance or hinder one’s efforts to succeed. All such things are determined by the will of God.

"What the author was affirming here is that man’s success, wealth, happiness, etc., are not finally in the hands of any man, but that the will of God in every case is a vital and determining factor.”

"What profit hath he in that wherein he laboreth?" (Ecclesiastes 3:9). "As frequently in Ecclesiastes, the positive question here is actually a negative statement.”

Scott described the argument here as; "Since everything must happen at the right moment, according to God’s plan, nothing man can do makes any difference." Of course, the argument is false. What man can do makes all the difference between his eternal destiny, either for joy or for sorrow.

"I have seen the travail which God hath given unto the sons of men" (Ecclesiastes 3:10). The redeeming element in this pessimistic passage is the mention of God no less than six times in these five verses. In spite of the ridiculous things which Solomon said in these chapters, he was not an unbeliever. He was just a gross sinner, experiencing the inevitable doubts and fears that overwhelm every apostate from his duty.

"He hath set eternity in their heart" (Ecclesiastes 3:11). This world-shaking fact is one that no infidel can deny. There is in every human heart a longing for eternal life and the instinctive certainty of it. No matter how primitive any tribe of mankind ever was, that inherent conviction that the "Great Spirit" lives eternally and that man may indeed hope for another life of eternal joy through His blessing - that conviction has invariably appeared in worship and sacrifices instinctively offered. As Augustine stated it, "Our hearts, Oh God, were made for Thee, and never shall they rest until they rest in Thee."

This eternity which God has set in our hearts is there by Creation, not by evolution. Even the crooked theory of evolution never was foolish enough to postulate the development of some faculty or ability that was useless. This points squarely to Creation as the origin of that eternity which burns in every human heart; and the corollary of that is that God placed it there because it is true, and that he would never have done so had it been impossible for man to attain it through the blessing of his Creator. "It is God who has placed within the inborn constitution of man this capability of conceiving of eternity, and his struggling after the everlasting, this longing after eternal life." "Man can find that Forever, even in the prosaic business of Today, by his gratefully accepting the gifts of God, the wonders of his revelation, and by doing his commandments.”

"Yet so that man cannot find out the work that God hath done from the beginning even unto the end" (Ecclesiastes 3:11 b). The lament here is that man’s intelligence is useless in those great areas that most concern him, life, death, the hereafter, eternity, etc.; and the reason for this lies simply in the fact that God’s revelation through his Word is the God-appointed means by which man may acquire vital and truthful information in those areas. "This limitation frustrates evil men and makes their proud heart despair." The faithful servant of God through Christ has the consolation that, "All things work together for good," unto them that are called according to God’s purpose; but for the man who is trying to live his life in rebellion against God, no such consolation is available.

"I know that whatsoever God doeth, it shall be for ever: nothing can be put to it, nor anything taken from it; and God hath done it, that man should fear before him" (Ecclesiastes 3:14). In this verse, Solomon comes very near to the ultimate truth with which he finally closed out the book (Ecclesiastes 12:13-14). Note particularly the fact that the fear of God on man’s part is the basic element of true wisdom and that God binds it as a pre-condition of all the blessings he may give to men.

In this section the reader is confronted with seven parallel passages demonstrating the theme that God, the Creator, is in control of His world. More than this, it illustrates the various activities which take place in the lifetime of one generation. The Preacher has observed that one generation passes away while another generation moves in to take its place (Ecclesiastes 1:4). Here he gives a detailed account of the activities of each generation from birth to death.

Parallelisms were popular with the writers of the Old Testament. One is tempted to be carried away with the poetic beauty of the passage and possibly miss the message which it contains. This popular passage from Ecclesiastes has made its way into the forms of art, poetry and song in our present generation. It should be emphasized once again, however, that the theme discussed in chapter two is still under consideration. Some have written that this is an unrelated insertion of material without appropriate relationship to the context of the discussion, but a cursory reading of the two chapters together would dispense with such an argument. The lesson is that God controls through orderly laws and principles. Man may run contrary to God’s appointed times and seasons, but if he does, he will experience frustration and failure. The “good man” of the preceding chapter attempts to live in harmony with God’s order, while the “sinner” has little regard for it.

Certain qualities mark the comparisons. (1) The list is rather extended. This may serve the purpose of demonstrating that the many sides of life are under God’s control, or it may have been Solomon’s intention to show the various activities of man from the time of his birth until the time of his death. (2) Nothing evil is included in the list. Some of the activities are difficult to interpret as to exact meanings, but nothing needs to be placed in the category of immoral behaviour. This is very clear. The contrary is actually true. Since the second line of the couplet partially explains the first line, the meaning of each line interprets the meaning of the other. The meaning of the event must be in harmony with the parts of the comparison. Nothing in any of the descriptions suggests evil activities. Hate, kill, rend and war are all extreme in nature, but are approved by God under qualifying circumstances. (3) Some events are inevitable. It is obvious that no one has control over the time of his death (Ecclesiastes 8:8). We are also subjected to a “time” to give birth, to weep and to heal. These circumstances of life are beyond our control. God controls them in the sense that His laws are active in His world. It is improper to read predestination into the passage. (4) Some events can be experienced at one’s own discretion. Man controls such activities as loving and refraining from love, deciding what to keep and what to cast away. Even in these areas, however, there are times and seasons within God’s order when good judgment dictates policy. (5) Sometimes one works contrary to the seasons. One may keep silent when he should be speaking. He may laugh when he should be mourning. The wise man interprets the times and adjusts his activities accordingly.

Jeremiah stated this truth when he said, “I know, O Lord, that a man’s way is not in himself; nor is it in a man who walks to direct his steps” (Jeremiah 10:23). Solomon himself had written, “The lot is cast into the lap, but its every decision is from the Lord” (Proverbs 16:33). He has also written that he sees the activities of life as coming from the hand of the Lord (Ecclesiastes 2:24).

Ecclesiastes 3:1 The arrangement of man’s activities as he lives out his life is now under consideration (cf. introductory remarks for this section). This verse is not intended to suggest that all things are predetermined or that man has no choice in arranging certain times or events. If this were true, the distinction between the “good man” and the “sinner” would be inappropriate. In addition, there would be little meaning given to admonition and rebuke found throughout the book. (Ecclesiastes 5:1 ff; Ecclesiastes 11:1 ff; Ecclesiastes 12:1 ff are but examples.) This verse acknowledges what has previously been taught: there is nothing new under the sun, and God seeks that which is past (Ecclesiastes 1:9; Ecclesiastes 3:15). The events peculiar to every generation are set forth. No intention is made for chronological order or arrangement. Each generation may experience different events at varying times, but generally speaking each generation will experience all the events.

Ecclesiastes 3:2 The Hebrew word rendered “be born” is passive and would best be translated “give birth.” This idea is more in harmony with the parallel “time to plant” and therefore comes close to the original idea. The purpose is to illustrate the beginning and end of a thing. Everything else happens between these two events. While “birth” represents the animal kingdom and “plant” represents the vegetable kingdom, the intention is not to be comprehensive of all things, but rather representative of beginnings and ends.

Ecclesiastes 3:3 Both Deuteronomy 32:39 and Hosea 6:1 suggest that it is God’s prerogative to tear, wound, smite and kill, even as it is His prerogative to heal, to bind up, and to make alive. Man is also involved in these activities as he exacts judgment and pursues justice. The term “kill” here will not allow cutting but does allow capital punishment. Both the execution of criminals, and killing necessitated by the need to protect the innocent, would be allowed. Killing which results from war would probably be excluded as it is specifically mentioned in verse eight. The verse suggests the necessity of judgment and appropriate punishment if there is to be a time of healing and building up.

In the spiritual relationship the principle is also valid. Paul’s rather lengthy discourse on this subject in I Corinthians chapter five clearly illustrates the necessity of tearing down before there can be a season of restoration.

Ecclesiastes 3:4 One doesn’t live long before he experiences both laughter and weeping. These human emotions are common to all men in every age. Mourning suggests a deeper sorrow than weeping, while dancing may be thought of as the sheer physical display of inner joy. Jesus spoke to both of these activities when he said, “But to what shall I compare this generation? It is like children sitting in the market places, who call out to the other children, and say, ‘We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn’” (Matthew 11:16-17). Dancing in the Bible times should not be confused with the modern-day dance. Biblical dancing was the unrehearsed, spontaneous exuberance resulting from a great physical victory, or some festive occasion.

Ecclesiastes 3:5 An attempt to escape or skirt the obvious has led to far-fetched and varied conclusions concerning the first part of this verse. Since the verses are couplets, and each line parallels the other, then the clear statements of “a time to embrace,” and “a time to refrain from embracing,” would suggest that “a time to cast away stones,” and “a time to gather stones together,” is a euphemistic description of sexual love. The fidelity of a monogamous union finds proper expression and fulfillment in such acts of love. God has placed natural desires within both men and women which result not only in the propagation of the race, but also in the holy mystery of oneness that exists between husband and wife. Such an interpretation as this does not appear to meet with any difficulty. This makes the first part of the couplet harmonious with the second part. It speaks to a vital and major part of life’s experience which is not discussed elsewhere in this section. Finally, the absurdity of most interpretations necessitates a clearly defined and logical explanation of the verse.

Some of the more popular but unacceptable interpretations of gathering and casting stones are listed: (1) building or demolishing houses, walls, cisterns and similar works made from stones; (2) marring an enemy’s field by casting stones upon it (2 Kings 3:19; 2 Kings 3:25); (3) stoning as a form of capital punishment; (4) clearing land or vineyards of stones (Isaiah 5:2).

Ecclesiastes 3:6 Easy come, easy go,” is an idiom which may speak to part of the lesson of this verse. The first section appears to refer to that which man acquires either through his own ingenuity or by his good fortune. In like manner he may find his possessions slipping away from him in a manner beyond his control. The latter part of the couplet suggests that man sometimes decides what he keeps and what he chooses to discard. Earthly wisdom enables one to take advantage of both situations. He will take advantage of the opportunities offered through God’s providence, and he will also exercise discretion in the wise use of that which he has gathered or collected.

Benevolent acts could be under consideration. They are part of the Preacher’s message (Ecclesiastes 11:1-6), and Solomon had written, “There is one who scatters, yet increases all the more, and there is one who withholds what is justly due, but it results only in want. The generous man will be prosperous, and he who waters will himself be watered” (Proverbs 11:24-25). This principle is also taught in many of the New Testament books. An example is found in 2 Corinthians 9:6-15.

Ecclesiastes 3:7 Since the tearing of garments was commonly associated with mourning among the Jews, it is easy to see such an application of this verse. Also, the tear was to be mended after an appropriate period of mourning depending upon the nearness of the relationship of the deceased person. However, mourning and weeping have previously been included in the listing of events, and it isn’t likely that such would be the intention in this verse. What then is the category of activities to which he speaks? Once again the second comparison offers a clue. Wisdom dictates the practical value, or lack of it, of many things possessed in life. We finally give up on certain garments while others are mended or patched. Clothing was of great value (2 Kings 5:5; 2 Chronicles 9:24). In like manner, wisdom is manifested in the ability to know when to keep silent and when to speak. There were occasions when Jesus chose to remain silent (Mark 14:60-61; Mark 15:4-5). There were other times when His words were like “apples of gold in settings of silver” (Proverbs 25:11). How penetrating is James’ sermon on the control of the tongue (James 3). (Cf. Proverbs 17:28; Proverbs 15:23) Solomon is speaking to a vast area of life in which the daily events are of major significance.

Ecclesiastes 3:8 Unlike verse five, “love” here has as the opposite “hate,” and the comparison is “peace.” It is unlike the conjugal love of the former verse and should be understood as more comprehensive of the affairs of men. In times of peace, all of man’s activities should be expressions of love, as he moves about in his relationship with his family and his fellow man. However, when war is necessary, there should be foundational issues which require the hatred of just men. The seriousness of war speaks to the issue of life and man’s ability to distinguish between that which is to be loved and thus defended, and that which should be destroyed because it is the recipient of man’s justifiable hatred.

The infinitives represent a more personal, individual activity, while the preposition “for” speaks in each instance to general categories which involved multitudes at the same time.

We have refrained from giving the couplets an unwarranted spiritual or Christian interpretation, as this would be out of character with the purpose of the book. We have also withstood the temptation, to which many others have yielded, to see God’s activities with Israel or the church in each of the events. The greater context of the passage assures that God’s laws are in effect in God’s world. He is very much in control. However, the emphasis is undoubtedly on the activities of men. Solomon is giving us an overview of the total life of one generation. He stated it clearly in the beginning that there is a time for everything and every event under heaven (Ecclesiastes 3:1). His objective, at this point in his book, is to bring man to see that there is nothing better than to resign himself to the work and pleasures of the day, recognizing that this is a gift to man from the hand of God. It is not the activity of God but of man that is foremost in his mind. His very next question substantiates this contention: “What profit is there to the worker from that in which he toils?”

Ecclesiastes 3:9 In this verse, we see a return to the original question of the book (Ecclesiastes 1:3). It is not necessarily introducing the material which is to follow, although this basic proposition is still under consideration, but it reflects on everything that has been stated previously. For the use of “profit” or “advantage,” see the comments on Ecclesiastes 1:3. That in “which he toils” refers to all of man’s activities which are mentioned in Ecclesiastes 3:1-8.

Ecclesiastes 3:10 Solomon’s personal experience was very comprehensive. One need only review the details of his life, as referred to in chapters one and two, to be convinced that he is correct in saying that he has viewed the activities of men. He has called attention to the major areas of men’s interests, and demonstrated how each generation finds itself engaged in the same activities. He calls it an evil (grievous, sorry) task (Ecclesiastes 1:13; Ecclesiastes 2:26), that has occupied men in each generation. He declares that God has given the task to the sons of men, and in the next verse he explains what he means by saying that God gave it.

Ecclesiastes 3:11 The song writer picked up the theme of this verse with the words, “Everything is beautiful in its own way.” Solomon declares that God made everything beautiful (appropriate) in its time. To say God set “eternity” in the heart, is another way of saying that God gave men the “task” of occupying themselves. The meaning of the Hebrew word is widely debated. The context leads one to believe that it is speaking to a desire that God has placed in the heart to search out and to know. Hengstenberg writes that the word is never used except for “unmeasured time.” Some translate the word “world” while others prefer the idea of a “sense of the infinite.” One translation (The Anchor Bible) uses the term “enigma” to convey the idea intended. Every man does have the desire to explore the meaning of all the events of life, but it is not within him to discover the answers. A sense of awe does come to the mind when one thinks of the Creator (the Infinite One), but this only compounds his frustrations. An awareness of the differences that exist between men and the rest of God’s created beings only intensifies the desire to probe and discover more and more. Yet, it is clearly stated that man will not find out the work which God has done. For additional study on man’s desire to know and discover, study the following passages from Ecclesiastes: Ecclesiastes 7:23-24; Ecclesiastes 7:29; Ecclesiastes 8:7; Ecclesiastes 8:17; Ecclesiastes 9:1; Ecclesiastes 11:5.

The “beginning and end” of God’s work probably refers to the work which God does in relation to one’s lifetime. This would be in harmony with the next verse as well as with Ecclesiastes 3:1-9. Some do explain it as the work of God that extends from eternity to eternity, but this appears to be out of harmony with the obvious purpose of the Preacher in this section. Because the task is grievous, one should not attribute the task itself to God. It is not God’s fault that man does not have success in his investigation.

Ecclesiastes 3:12-13 The five-point exercise suggested here is at least a key to deriving some profit from life even if it is very meager. Man is instructed to (1) rejoice, (2) do good, (3) eat, (4) drink, and (5) see good in his labor. This same message is emphasized in Ecclesiastes 2:3; Ecclesiastes 2:24; Ecclesiastes 3:12-13; Ecclesiastes 3:22; Ecclesiastes 5:18; Ecclesiastes 6:12; Ecclesiastes 8:15; Ecclesiastes 9:7. This reward is called a “gift” from God. Sometimes it is spoken of as coming from the “hand” of God (Ecclesiastes 2:24; Ecclesiastes 5:19). God is recognized as the One who provides. Whatever one includes in his enjoyment of life, it should be with the approval of God. Two clear statements undergird this truth. They are: “Go then, eat your bread in happiness, and drink your wine with a cheerful heart; for God has already approved your works” (Ecclesiastes 9:7). And, “Rejoice, young man, during your childhood, and let your heart be pleasant during the days of young manhood. And follow the impulses of your heart and the desires of your eyes. Yet know that God will bring you to judgment for all these things” (Ecclesiastes 11:9).

Ecclesiastes 3:14-15 Not only is everything God has made beautiful, good and appropriate, but all that He does is perfect. God is a complete Being, and therefore has complete order in all His creation. When one realizes this, and looks beyond it to see the nature of God, he stands in awe of Him. Each of the admonitions and challenges the Preacher sets forth in the book is based on the true nature of God. For example, he admonishes his audience when they go to the temple to worship God, that they should remember God is in heaven and they are upon the earth (Ecclesiastes 5:1-2). In other words, they are the “created” beings while God is the “Creator.” Men should recognize that God is the perfect, complete and authoritative Governor of His world. Men should learn to “fear” God (Ecclesiastes 12:13).

Because of this, the Christian appreciates the completeness of God. He says with the author of Hebrews that “Jesus Christ is the same yesterday and today, yes and forever” (Hebrews 13:8). We place our trust in the complete work of Christ (Hebrews 9:28) which was offered but once for our sins. We trust the complete sovereignty of God (Acts 17:24). We abide in His complete wisdom set forth in the act of saving grace. But to the reader of Ecclesiastes in Solomon’s day, nothing of the blessings we have in Christ were realized. The context of this passage must be explained in the light of the frustration expressed in verses ten and eleven. As man routinely experiences the events of life, he sees that God’s laws are in complete control of the times and the seasons. He learns to respect God because of His consistency and power, but he does not share in the knowledge that belongs only to God.

Some events appear to contradict God’s sovereign control and completeness of order in His world. However, the statement, “God seeks what has passed by” assures the reader that any violation of the rules is only temporary, and in due season everything will return to proper order as it has always been.

It is precisely to this problem that the Preacher now speaks. He is primarily concerned through the remaining section of this chapter with one very apparent inequity: wickedness in the place of righteousness and justice. He then draws numerous observations concerning this. In the first section of chapter four, he is concerned about another problem. This time it is the oppression of innocent people with the authority on the side of evil men. He illustrates the violation of God’s rules through two more examples. One has to do with an inordinate desire for earthly riches, while the other speaks to the fickleness of the citizens of the land. In each situation, he admits to the futility of the whole affair, and in view of the fact that God works out the times and seasons of justice, he resigns himself to the fact that “nothing is better than that man should be happy in his activities, for that is his lot” (Ecclesiastes 3:22).

The obvious corruption in both places high and low throughout the world does not disturb the inner peace of the Christian. He has the advantage over the Preacher in Ecclesiastes for he knows Him who brings peace (John 14:27). He is not limited in his understanding to the message preached through nature, but has the “final word” from God in the person of Jesus Christ (Hebrews 1).

Verses 16-22

Ecc 3:16-22

Ecclesiastes 3:16-22

IS MAN ANY MORE THAN A BEAST?

"And moreover I saw under the sun, in the place of justice, that wickedness was there; and in the place of righteousness, that wickedness was there. I said in my heart, God will judge the righteous and the wicked; for there is a time there for every purpose and for every work. I said in my heart, It is because of the sons of men, that God may prove them, and that they may see that they are but as beasts. For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they all have one breath; and man hath no preeminence above the beasts; for all is vanity. All go unto one place; all are of the dust, and all turn to dust again. Who knoweth the spirit of man, whether it goeth upward, and the spirit of the beast, whether it goeth downward to the earth? Wherefore I saw that there is nothing better, than that a man should rejoice in his works; for that is his portion: for who shall bring him back to see what shall be after him."

This terrible paragraph is a favorite of atheists and skeptics and all materialists who hold the view that man is nothing but an animal. Volney, Frederick the Great and Voltaire loved this paragraph. Also the Jehovah’s Witnesses base their rejection of the immortality of the soul on this passage. We shall present two opposite views of this paragraph, finding in our own heart a great perplexity as to which is correct.

(1) This understands Solomon here as saying that a man is no better in any way than an animal, that no one knows whether the soul of man goes up to God when he dies, or if the soul of the beast goes downward. "This is a favorite proof-text for those who deny that man has an immortal spirit that survives physical death.” This writer is no apologist for Solomon. Throughout the historical books, we stressed the consummate wickedness of this evil man; but there are some things about the general interpretation of this paragraph that do not fit. Solomon believed in God; he had just stated that God would judge wicked men (Ecclesiastes 3:17); and he could not possibly have meant that God would judge them in this present life. Furthermore, as Grieve noted, "He here combats the idea that man’s breath goes back to God who gave it, although he allows that as a fact in Ecclesiastes 12:7." It raises a question if Solomon actually did, in this passage, contradict what he later said. We seriously doubt it.

(2) Who are these men whom Solomon said were "but as beasts"? Did he say this of all mankind, or merely of those wicked men who were perverting justice in the courts (Ecclesiastes 3:16). We think the words here should be restricted in their application to wicked men, which would be fully in harmony with what the rest of the Bible flatly declares, namely, that an evil man, "Is like the beasts that perish" (Psalms 49:20). The words `sons of men’ are not the same as `all mankind.’ And the Biblical usage justifies the conclusion that the words here may be used to distinguish them from `sons of God.’ Favoring this viewpoint is what F. C. Cook declared to be the proper translation of Ecclesiastes 3:21. The words translated `whether’ are not in the Hebrew text. That means that our version, ASV, the RSV, the Septuagint (LXX) and nearly all current translations have `emended the text.’ That means that what they have given us is the word of the translators, not the Word of God, which we hold is found only in the Hebrew text. Let us read it correctly:

"Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth" (KJV).

"The words `who knoweth’ are used here and elsewhere in Scripture as a reference to that which is not fully understood." They do not denote complete ignorance. Speaking of translators and their free-wheeling habit of `emending’ God’s Word, we should bear continually in mind the fact that the translators of the KING JAMES BIBLE believed that they were translating the Word of God, whereas many current `translators’ consider themselves competent to tell us what the Holy Spirit `was trying to say’! This is an important reason why we prefer the alternative understanding of this difficult paragraph.

We should remember, however, that even if the first view of this passage is correct, the message in it would then be most certainly false. It was identified in the text as what Solomon thought in his heart; and like many another thing that Solomon thought in his heart, it was not the teaching of the Holy Spirit; because even the Old Testament reveals that there was a firm conviction among God’s people of the resurrection and of life after death. Man is not merely a beast, but he must give an account to God for his behavior as stated in Ecclesiastes 3:17; and that verse is also additional proof of the accuracy of the second view of this paragraph.

IS MAN ONLY AN ANIMAL?

Our wicked society today must face up to this question. Powerful and evil voices are shouting an affirmative answer. When our Supreme Court outlawed prayer in the public schools, while retaining it both in their court, and in the Congress, they yielded to those irresponsible and godless voices.

Every day in 10,000 classrooms, atheistic teachers are telling their gullible students that man is merely an animal, `highly evolved,’ of course, but still an animal with no immortal spirit. "The vast majority of these evolutionists have long ago denied the existence of the God of the Bible.” Their theory of evolution is itself a blatant and unprovable lie; and the ultimate consequences of any society’s accepting it are certain to terminate in the absolute destruction of that society.

If man is only an animal, it is not a sin to commit murder, robbery, mayhem, adultery, or anything else that the unregenerated mind may choose to do. Let the gullible fools who are teaching the theory try to explain the necessary implications of it in any other way. It is not wrong for fishes to eat one another, nor for animals to kill each other. It is not wrong for dogs to kill either cats, other dogs, or any other animal.

If man is but an animal, he is not responsible or in any other manner guilty if he commits murder. Clarence Darrow, one of the most famous criminal lawyers of this century, defended the brutal, senseless sex-murder of a young boy, pleading that, "The conduct of man or the other animals is no more subject to whim or choice than the action of the planets." Is it true? Certainly, if man is merely an animal.

If our stupid and grossly wicked society really wants the explanation of the irresistible tidal wave of violent crimes which are destroying our cities and threatening the collapse of civilization itself, they must find it in this very conception, that there is no God and that man is merely an animal.

There is only one reason why it’s wrong for one man to kill another; and that reason is that every man is created in the image of God; and his destruction is against God Himself. A godless society has no more rights than a society of brown rats. God help our deluded generation to find the way back to sanity before it is too late! Many in our current culture have not yet caught on to the truth which was so bluntly stated by Clarence Darrow; but a whole generation of young criminals have already adopted it.

Oh, but it is against the law to commit murder! How is this so? It is true because the Ten Commandments, given by God Himself, are recognized in 47 of the 48 contiguous states of our beloved nation as the basic law of the land. Let the atheists have their way long enough and they’ll remove that, just like they did prayer in the public schools. In fact, by the removal of the death penalty for murder, they have already contradicted the God-commanded execution of capital punishment upon every human being guilty of murder. Yes, God commanded that every murderer should be put to death (Genesis 9:6); and that is not an option, it is a Divine order. God help America to wake up!

Ecclesiastes 3:16 There is little doubt in the Preacher’s mind that God’s control of His world will eventually set all things right—but this justice must have its appropriate time. In the meantime, life must be faced for what it is. It must be endured as it comes. This leads to some sobering observations. He discusses one such observation here: God’s order is being prostituted by the corruption of evil men, and evildoers have control of the authoritative positions. Thus, justice is sacrificed for the sake of wickedness.

Ecclesiastes 3:17 Since he knows that God’s laws will ultimately bear their own fruit, he muses to himself concerning the future state of the evildoers and also the righteous men. The translation in the NASV appears to be saying that both the wicked man and the righteous man will fall into God’s judgment. While this is undoubtedly true, the better rendering is that God will judge “between” the wicked man and the righteous man. It is the wicked man who is in hard straights with God. The latter part of the verse speaks to the total concept that God makes everything appropriate in its time. It is in this context that the Preacher says, “for a time for every matter and for every deed is there.”

Ecclesiastes 3:18-20 So intense is the corruption of justice that he is led to conclude that man is no different from animals in many respects. God “has surely tested them” is to be understood that God has given them sufficient opportunity and time to declare their true character. The pressures of both authority and responsibility test a man. Some translate “test” as “purify” which implies that God waits patiently through the various experiences of life until He separates, winnows and proves men. The strength of the original text suffers some loss with the insertion of “but beasts,” or especially “but as beasts,” as the idea is that “they are beasts.” Numerous illustrations from history could be cited to verify this contention. When man is left to himself, without the benefit of the heavenly wisdom, he proves his beastly nature. When God elects to withhold punishment of sin for a season, the heart of man is set to do evil continually (Ecclesiastes 8:11).

Note the similarities between men and beasts that are given:

(1) Both have the same fate: death;

(2) Both have the same breath;

(3) Both are subjected to a short life (corruption);

(4) Both go to the same place (grave);

(5) Both come from dust;

(6) Both return to dust;

(7) One does not have an advantage over the other.

One can clearly see the differences between men and beasts; this is not the issue. It is the Preacher’s purpose to convince his audience that once men begin moving in the direction of wickedness and forsake justice and righteousness that they become as beasts.

Ecclesiastes 3:21 This is a difficult verse to translate because the Hebrew has three possibilities. (1) It may be a question (Ecclesiastes 2:19); (2) It may suggest “maybe”; or (3) It actually affirms through a question (Ecclesiastes 8:1). The correct understanding, therefore, will come through a study of the context, and in this case, a study of the greater context.

There is little doubt that Solomon is writing through inspiration. In addition to such statements as 2 Timothy 3:16, there is the internal claim of Ecclesiastes 12:11. The difference in the destiny of the “breath” or “spirit” of the beast and the man is clearly taught in Ecclesiastes 12:7 : “then the dust will return to the earth as it was, and the spirit will return to God who gave it.” But, it is not the differences but the similarities that are under consideration. Therefore, it is not a question of debate as to the differences between men and beasts, or of the obvious destinies of each, but what Solomon is saying is this, “Who can understand their spirits?” Or to put it differently, he is saying, “It is difficult to believe that man can behave with such beast-like characteristics! Who can understand the spirit of either?”

Ecclesiastes 3:22 This would make the final thought of the chapter a very natural conclusion. The Preacher knows that the spirit of man will return to God who created it. This is not his concern at this point. His question concerns the profit to be gained by the one who has to live out his life in the short span of time and in the difficult days ahead (Ecclesiastes 3:9). He recognizes that life under the sun is a grievous task. He now admits that it is filled with social injustices. He knows that in God’s due season he will see how God works to bring about justice and order, but it is far from him to explain the ways of God. He is assured only of God’s consistency, and thus on the basis of God’s past performance, he concludes that man should not fret over either what he does not know or what he cannot change. In the light of this reasoning he says, “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?”

Some see in the twenty-first verse a simple acknowledgment on Solomon’s part that some do not take to heart the differences that exist between men and beasts. While this does not satisfy the context, it does offer an idea that is needful. There are many ways in which men and beasts are similar, but there is also a vast way in which they differ. One cannot read the book without recognizing the challenge on every page to rise above the eroding pressures of life and get the most from living. One is challenged to exercise wisdom, worship God correctly, demonstrate benevolence, and remember God. The differences between men and beasts are obvious. Further, sinners would not liken themselves to beasts. It would take a preacher to do that! The man who is under consideration in the closing verse of this section is not the evildoer. He is the “good man.” He cannot see the future or the events which shall befall him, but he is convinced that he will trust God and be happy in the activities of the day. This does not mean that the Preacher will not soon be in the valley of despair, looking again at the activities under the sun, and pointing out the discouraging events of life. However, for the moment, he has his readers on a high plateau, receiving a fresh breath of air before descending once again to the reality of life “under the sun.”

A Time for Everything - Ecclesiastes 3:1-22

Open It

1. Why do you believe or disbelieve the idea that, deep down inside, most people believe in God?

2. For what other reasons than to make a living do people work?

3. What sort of things make you happy?

Explore It

4. For what sort of activities is there a time? (Ecclesiastes 3:1-8)

5. What topics did Solomon explore in these verses? (Ecclesiastes 3:1-22)

6. What has God set in the hearts of people? (Ecclesiastes 3:11)

7. What can we not understand? (Ecclesiastes 3:11)

8. What’s the best way we can spend our days while alive? (Ecclesiastes 3:12)

9. What is described as a gift from God? (Ecclesiastes 3:13)

10. What did Solomon say about everything God does? (Ecclesiastes 3:14)

11. What will God call into account? (Ecclesiastes 3:15)

12. What did Solomon see in the place of judgment and the place of justice? (Ecclesiastes 3:16)

13. Whom will God bring to judgment? (Ecclesiastes 3:17)

14. Why does God test us? (Ecclesiastes 3:18)

15. What fate awaits both people and animals? (Ecclesiastes 3:19-21)

16. What should we enjoy? Why? (Ecclesiastes 3:22)

Get It

17. What did Solomon mean by his statement that "there is a time for everything"?

18. When is it hard to be sensitive to the appropriateness of the timing of our activities?

19. Why is it important to be sensitive to the timing of our activities?

20. How is the fact that God has placed eternity in our heart manifested in our society?

21. How do people in our society wrongly seek to fill their longing for God?

22. In what way is finding satisfaction in eating, drinking, and working a gift from God?

23. How should the fact that God will bring judgment to both the righteous and the wicked affect the way we live?

24. In what way are the fate of animals and people similar and dissimilar?

Apply It

26. In what one way can you seek to be more sensitive to the timing of the things you do this week?

27. What is one way you can enjoy your work or what God has given you?

28. Who can help you remember your accountability to God? How?