Ecclesiastes 3

Ponder these quotations from two famous professors: “Why shouldn’t things be largely absurd, futile, and transitory? They are so, and we are so, and they and we go very well together.” That’s from philosopher George Santayana, who taught at Harvard from 1889 to 1912.

“There is no reason to suppose that a man’s life has any more meaning than the life of the humblest insect that crawls from one annihilation to another.” That was written by Joseph Wood Krutch, professor of English at Columbia University from 1937 to 1952.

Both of these men were brilliant in their fields, but most of us would not agree with what they wrote. We believe that something grander is involved in human life than mere transitory existence. We are not like insects. Surely Dr. Krutch knew that insects have life cycles, but men and women have histories. One bee is pretty much like another bee, but people are unique and no two stories are the same. You can write The Life of the Bee, but you can’t write The Life of the Man or The Life of the Woman.

If we as individuals are not unique, then we are not important; if we are not important, then life has no meaning. If life has no meaning, life isn’t worth living. We might as well follow the Epicurean philosophy: “Let us eat and drink, for tomorrow we die.”

Solomon has presented four arguments proving that life was nothing but grasping broken soap bubbles and chasing after the wind. But he was too wise a man to let his own arguments go unchallenged, so in Ecclesiastes 3—10, he reexamined each of them carefully. His first argument was the monotony of life (1:4–11), and he examined it in Ecclesiastes 3:1— 5:9. He discovered four factors that must be considered before you can say that life is monotonous and meaningless.

First, he saw something above man, a God who was in control of time and who balanced life’s experiences (3:1–8). Then he saw something within man that linked him to God—eternity in his heart (3:9–14). Third, Solomon saw something ahead of man—the certainty of death (3:15–22). Finally, he saw something around man—the problems and burdens of life (4:1— 5:9).

So, the Preacher asked his listeners to look up, to look within, to look ahead, and to look around, and to take into consideration time, eternity, death, and suffering. These are the four factors God uses to keep our lives from becoming monotonous and meaningless. We will consider three of these factors in this chapter and the fourth in our next study.

You don’t have to be a philosopher or a scientist to know that “times and seasons” are a regular part of life, no matter where you live. Were it not for the dependability of God-ordained “natural laws,” both science and daily life would be chaotic, if not impossible. Not only are there times and seasons in this world, but there is also an overruling providence in our lives. From before our birth to the moment of our death, God is accomplishing His divine purposes, even though we don’t always understand what He is doing.

In fourteen statements, Solomon affirmed that God is at work in our individual lives, seeking to accomplish His will. All of these events come from God, and they are good in their time. The inference is plain: if we cooperate with God’s timing, life will not be meaningless. Everything will be “beautiful in his time” (v. 11), even the most difficult experiences of life. Most of these statements are easy to understand, so we will examine only those that may need special explanation.

Birth and death (v. 2). Things like abortion, birth control, mercy killing, and surrogate parenthood make it look as though man is in control of birth and death, but Solomon said otherwise. Birth and death are not human accidents; they are divine appointments, for God is in control. (see Gen. 29:31–30:24; 33:5; Josh. 24:3; 1 Sam. 1:9–20; Ps. 113:9; 127; Jer. 1:4–5; Luke 1:5–25; Gal. 1:15; 4:4.) Psalm 139:13–16 states that God so wove us in the womb that our genetic structure is perfect for the work He has prepared for us to do (Eph. 2:10). We may foolishly hasten our death, but we cannot prevent it when our time comes, unless God so wills it (Isa. 38). “All the days ordained for me were written in your book” (Ps. 139: niv).

Planting and plucking (v. 2). Being an agricultural people, the Jews appreciated the seasons. In fact, their religious calendar was based on the agricultural year (Lev. 23). Men may plow and sow, but only God can give the increase (Ps. 65:9–13). “Plucking” may refer either to reaping or to pulling up unproductive plants. A successful farmer knows that nature works for him only if he works with nature. This is also the secret of a successful life: learn God’s principles and cooperate with them.

Killing and healing (v. 3). This probably refers, not to war (v. 8) or self-defense, but to the results of sickness and plague in the land (1 Sam. 2:6). God permits some to die, while others are healed. This does not imply that we should refuse medical aid, for God can use both means and miracles to accomplish His purposes (Isa. 38).

Casting away stones and gathering stones (v. 5). Tour guides in Israel will tell you that God gave stones to an angel and told him to distribute them across the world—and he tripped right over Palestine! It is indeed a rocky land, and farmers must clear their fields before they can plow and plant. If you wanted to hurt an enemy, you filled up his field with stones (2 Kings 3:19, 25). People also gathered stones for building walls and houses. Stones are neither good nor bad; it all depends on what you do with them. If your enemy fills your land with rocks, don’t throw them back. Build something out of them!

Embracing and refraining from embracing (v. 5). People in the Near East openly show their affections, kissing and hugging when they meet and when they part. So, you could paraphrase this, “A time to say hello and a time to say good-bye.” This might also refer to the relationship of a husband and wife (Lev. 15:19–31; and see 1 Cor. 7:5).

Getting and losing (v. 6). “A time to search and a time to give it up for lost” is another translation. The next phrase gives biblical authority for garage sales: a time to keep and a time to clean house!

Tearing and mending (v. 7). This probably refers to the Jewish practice of tearing one’s garments during a time of grief or repentance (2 Sam. 13:31; Ezra 9:5). God expects us to sorrow during bereavement, but not like unbelievers (1 Thess. 4:13–18). There comes a time when we must get out the needle and thread and start sewing things up!

Loving and hating (v. 8). Are God’s people allowed to hate? The fact that the next phrase mentions “war and peace” suggests that Solomon may have had the nation primarily in mind. However, there are some things that even Christians ought to hate (2 Chron. 19:2; Ps. 97:10; Prov. 6:16–19; Rev. 2:6, 15).

Life is something like a doctor’s prescription: taken alone, the ingredients might kill you; but properly blended, they bring healing. God is sovereignly in control and has a time and a purpose for everything (Rom. 8:28). This is not fatalism, nor does it rob us of freedom or responsibility. It is the wise providence of a loving Father who does all things well and promises to make everything work for good.

The Preacher adjusted his sights and no longer looked at life only “under the sun.” He brought God into the picture, and this gave him a new perspective. In verse 9, he repeated the opening question of 1:3: “Is all this labor really worth it?” In the light of “new evidence,” Solomon gave three answers to the question.

First, man’s life is a gift from God (v. 10). In view of the travail that we experience from day to day, life may seem like a strange gift, but it is God’s gift just the same. We “exercise” ourselves in trying to explain life’s enigmas, but we don’t always succeed. If we believingly accept life as a gift, and thank God for it, we will have a better attitude toward the burdens that come our way. If we grudgingly accept life as a burden, then we will miss the gifts that come our way. Outlook helps to determine outcome.

Second, man’s life is linked to eternity (v. 11). Man was created in the image of God, and was given dominion over creation (Gen. 1:26–28); therefore, he is different from the rest of creation. He has “eternity [“the world,” kjv] in his heart” and is linked to heaven. This explains why nobody (including Solomon) can be satisfied with his or her endeavors and achievements, or is able to explain the enigmas of life (1:12—2:11). God accomplishes His purposes in His time, but it will not be until we enter eternity that we will begin to comprehend His total plan.

Third, man’s life can be enjoyable now (vv. 12–14). The Preacher hinted at this in 2: and was careful to say that this enjoyment of life is the gift of God (see 3:13; 6:2; 1 Tim. 6:17). “The enjoyment of life” is an important theme in Ecclesiastes and is mentioned in each of the four sections of chapters 3—10. (Review the outline on pages 479–480.) Solomon is encouraging not pagan hedonism, but rather the practice of enjoying God’s gifts as the fruit of one’s labor, no matter how difficult life may be. Life appears to be transitory, but whatever God does is forever, so when we live for Him and let Him have His way, life is meaningful and manageable. Instead of complaining about what we don’t have, let’s enjoy what we do have and thank God for it.

When the well-known British Methodist preacher William Sangster learned that he had progressive muscular atrophy and could not get well, he made four resolutions and kept them to the end: (1) I will never complain; (2) I will keep the home bright; (3) I will count my blessings; (4) I will try to turn it to gain. This is the approach to life that Solomon wants us to take.

However, we must note that Solomon is not saying, “Don’t worry—be happy!” He is promoting faith in God, not “faith in faith” or “pie in the sky by and by.” Faith is only as good as the object of faith, and the greatest object of faith is the Lord. He can be trusted.

How can life be meaningless and monotonous for you when God has made you a part of His eternal plan? You are not an insignificant insect, crawling from one sad annihilation to another. If you have trusted Jesus Christ, you are a child of God being prepared for an eternal home (John 14:1–6; 2 Cor. 4). The Puritan pastor Thomas Watson said, “Eternity to the godly is a day that has no sunset; eternity to the wicked is a night that has no sunrise.”

The proper attitude for us is the fear of the Lord (v. 14), which is not the cringing of a slave before a cruel master, but the submission of an obedient child to a loving parent. (See 5:7; 7:18; 8:12–13; 12:13.) If we fear God, we need not fear anything else, for He is in control.

Solomon already mentioned the certainty of death in 2:12–23, and he will bring the subject up several times before he ends his book (4:8; 5:15–16; 6:6; 8:8; 9:2–3, 12; 12:7–8). Life, death, time, and eternity: these are the “ingredients” that make up our brief experience in this world, and they must not be ignored.

Verse 15 helps us recall 1:9–11 and gives us the assurance that God is in control of the “cycle of life.” The past seems to repeat itself so that “there is no new thing under the sun” (1:9), but God can break into history and do what He pleases. His many miracles are evidence that the “cycle” is a pattern and not a prison. His own Son broke into human life through a miraculous birth. He then died on a cross and rose again, thus conquering the “life-death cycle.” Because Jesus Christ broke the “vicious circle,” He can make us a part of a new creation that overcomes time and death (2 Cor. 5:17–21).

Solomon added a new thought here: “and God will call the past to account” (v. 15 niv). Scholars have a difficult time agreeing on the translation of this phrase. It literally says “God seeks what hurries along.” Solomon seems to say that time goes by swiftly and gets away from us; but God keeps track of it and will, at the end of time, call into account what we have done with time (12:14). This ties in with verses 16–17 where Solomon witnessed the injustices of his day and wondered why divine judgment was delayed.

“How can God be in control when there is so much evil in our world, with the wicked prospering in their sin and the righteous suffering in their obedience?” Solomon was not the first to raise that question, nor will he be the last. But once again, he comforted himself with two assurances: God has a time for everything, including judgment (see 8:6, 11), and God is working out His eternal purposes in and through the deeds of men, even the deeds of the wicked.

Yes, God will judge when history has run its course, but God is judging now (v. 18). In the experiences of life, God is testing man. (The word is “manifest” in the kjv. The Hebrew word means “to sift, to winnow.”) God is revealing what man is really like; He is sifting man. For, when man leaves God out of his life, he becomes like an animal. (See Ps. 32:9; Prov. 7; 2 Peter 2:19–20.) He lives like a beast and dies like a beast.

We must be careful not to misinterpret verses 19–20 and draw the erroneous conclusion that there is no difference between men and animals. Solomon merely pointed out that men and beasts have two things in common: they both die and their bodies return to the dust (Gen. 2:7; 3:19). Being made in the image of God, man has a definite advantage over animals as far as life is concerned, but when it comes to the fact of death, man has no special advantage: he too turns to dust. Of course, people who are saved through faith in Christ will one day be resurrected to have glorified bodies suitable for the new heavenly home (1 Cor. 15:35ff.).

The Bible says that death occurs when the spirit leaves the body (James 2:26; and see Gen. 35:18; Luke 8:55). In verse 21, Solomon indicates that men and animals do not have the same experience at death, even though they both turn to dust after death. Man’s spirit goes to God (see 12:7), while the spirit of a beast simply ceases to exist. You find a similar contrast expressed in Psalm 49.

The Preacher closed this section by reminding us again to accept life from God’s hand and enjoy it while we can (v. 22). Nobody knows what the future holds; and even if we did know, we can’t return to life after we have died and start to enjoy it again. (See 6:12; 7:14; 9:3.) Knowing that God is in sovereign control of life (3:1), we can submit to Him and be at peace. God holds the key of all unknown, And I am glad; If other hands should hold the key, Or if He trusted it to me, I might be sad. I cannot read His future plans, But this I know: I have the smiling of His face, And all the refuge of His grace, While here below. J. P

Faith learns to live with seeming inconsistencies and absurdities, for we live by promises and not by explanations. We can’t explain life, but we must experience life, either enduring it or enjoying it.

Solomon calls us to accept life, enjoy it a day at a time, and be satisfied. We must never be satisfied with ourselves, but we must be satisfied with what God gives to us in this life. If we grow in character and godliness, and if we live by faith, then we will be able to say with Paul, “I have learned to be content whatever the circumstances” (Phil. 4: niv).