Ecclesiastes 3:18
Verse
Context
From Dust to Dust
17I said in my heart, “God will judge the righteous and the wicked, since there is a time for every activity and every deed.”18I said to myself, “As for the sons of men, God tests them so that they may see for themselves that they are but beasts.” 19For the fates of both men and beasts are the same: As one dies, so dies the other—they all have the same breath. Man has no advantage over the animals, since everything is futile.
Sermons
William MacDonaldSummary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"Thus I said then in mine heart: (it happeneth) for the sake of the children of men that God might sift them, and that they might see that they are like the cattle, they in themselves." Regarding על־דּב for the sake of = on account of as at Ecc 8:2, vid., under Psa 110:4, where it signifies after (κατά) the state of the matter. The infin. לבּ is not derived from בּוּר. - לּבוּר, Ecc 9:1, is only the metaplastic form of לבר or לברר - but only from בּרר, whose infin. may take the form בּר, after the form רד, to tread down, Isa 45:1, שׁך, to bow, Jer 5:26; but nowhere else is this infin. form found connected with a suff.; קחם, Hos 11:3, would be in some measure to be compared, if it could be supposed that this = בּקחתּם, sumendo eos. The root בר proceeds, from the primary idea of cutting, on the one side to the idea of separating, winnowing, choosing out; and, on the other, to that of smoothing, polishing, purifying (vid., under Isa 49:2). Here, by the connection, the meaning of winnowing, i.e., of separating the good from the bad, is intended, with which, however, as in לברר, Dan 11:35, the meaning of making clear, making light, bringing forward into the light, easily connects itself (cf. Shabbath 138a, 74a), of which the meaning to winnow (cf. להבר, Jer 4:11) is only a particular form; (Note: Not "to sift," for not בּרר but רקּד, means "to sift" (properly, "to make to keep up," "to agitate"); cf. Shebith v. 9.) cf. Sanhedrin 7b: "when a matter is clear, brwr, to thee (free from ambiguity) as the morning, speak it out; and if not, do not speak it." In the expression לב האל, the word האל is, without doubt, the subject, according to Gesen. 133. 2. 3; Hitz. regards האל as genit., which, judged according to the Arab., is correct; it is true that for li-imti-ḥânihim allahi (with genit. of the subj.), also allahu (with nominat. of the subj.) may be used; but the former expression is the more regular and more common (vid., Ewald's Gramm. Arab. 649), but not always equally decisive with reference to the Heb. usus loq. That God delays His righteous interference till the time appointed beforehand, is for the sake of the children of men, with the intention, viz., that God may sift them, i.e., that, without breaking in upon the free development of their characters before the time, He may permit the distinction between the good and the bad to become manifest. Men, who are the obj. to לב, are the subject to לראותו to be supplied: et ut videant; it is unnecessary, with the lxx, Syr., and Jerome, to read ולראות (= וּלהר): ut ostenderet. It is a question whether המּה (Note: המּה שׁהם בּהמה thus accented rightly in F. Cf. Michlol 216a.) is the expression of the copula: sunt (sint), or whether hēmmah lahěm is a closer definition, co-ordinate with shehem behēmah. The remark of Hitzig, that lahěm throws back the action on the subject, is not clear. Does he suppose that lahem belongs to liroth? That is here impossible. If we look away from lahem, the needlessly circumstantial expression הם ... שה can still be easily understood: hemmah takes up, as an echo, behemah, and completes the comparison (compare the battology in Hos 13:2). This play upon words musically accompanying the thought remains also, when, according to the accentuation שׁה בהם ה לה, we take hemmah along with lahem, and the former as well as the latter of these two words is then better understood. The ל in להם is not that of the pure dat. (Aben Ezra: They are like beasts to themselves, i.e., in their own estimation), but that of reference, as at Gen 17:20, "as for Ishmael;" cf. Psa 3:3; Kg2 5:7; cf. אל, Sa1 1:27, etc. Men shall see that they are cattle (beasts), they in reference to themselves, i.e., either they in reference to themselves mutually (Luther: among themselves), or: they in reference to themselves. To interpret the reference as that of mutual relation, would, in looking back to Ecc 3:16, commend itself, for the condemnation and oppression of the innocent under the appearance of justice is an act of human brutishness. But the reason assigned in Ecc 3:19 does not accord with this reciprocal rendering of lahem. Thus lahem will be meant reflexively, but it is not on that account pleonastic (Knobel), nor does it ironically form a climax: ipsissimi = hchstselbst (Ewald, 315a); but "they in reference to themselves" is = they in and of themselves, i.e., viewed as men (viewed naturally). If one disregards the idea of God's interfering at a future time with the discordant human history, and, in general, if one loses sight of God, the distinction between the life of man and of beast disappears.
Jamieson-Fausset-Brown Bible Commentary
estate--The estate of fallen man is so ordered (these wrongs are permitted), that God might "manifest," that is, thereby prove them, and that they might themselves see their mortal frailty, like that of the beasts. sons of men--rather, "sons of Adam," a phrase used for "fallen men." The toleration of injustice until the judgment is designed to "manifest" men's characters in their fallen state, to see whether the oppressed will bear themselves aright amidst their wrongs, knowing that the time is short, and there is a coming judgment. The oppressed share in death, but the comparison to "beasts" applies especially to the ungodly oppressors (Psa 49:12, Psa 49:20). They too need to be "manifested" ("proved"), whether, considering that they must soon die as the "beasts," and fearing the judgment to come, they will repent (Dan 4:27).
John Gill Bible Commentary
I said in mine heart concerning the estate of the sons of men,.... He thought of the condition of the children of men, their sinful and polluted state; he weighed and considered in his mind their actions, conversation, and course of life; and was concerned how it would go with them at the day of judgment on account of the same. Some render it, "I said in mine heart after the speech of the children of men" (r); speaking in their language, and representing the atheist and the epicure, as some think the wise man does in the following verses; though he rather speaks his own real sentiments concerning men, as they are in their present state, and as they will appear in the day of judgment; that God might manifest them; or "separate them" (s); as the chaff from the wheat, and as goats from the sheep; as will be done at the day of judgment, Mat 3:10; or "that they might clear God" (t); as they will, when he shall judge and condemn them; and that they might see that they themselves are beasts; as they are through the fall, and the corruption of nature, being born like the wild ass's colt, stupid, senseless, and without understanding of spiritual things; nay, more brutish than the beasts themselves, than the horse and the mule that have no understanding, Psa 32:9; "mulo inscitior", as is Plautus's (u) phrase; see Psa 49:12, Isa 1:3; this is now made manifest to the people of God by the word and Spirit; is seen, known, and acknowledged by them, Psa 73:21; and the wicked themselves will see, know, and own what beasts they are and have been, at the day of judgment; how they have lived and died like beasts; how like brute beasts they have corrupted themselves in things they knew naturally; and that as natural brute beasts, made to be taken and destroyed, spoke evil of things they understood not, and perished in their own corruption, Jde 1:10, Pe2 2:12; and that they have been beasts to themselves, as Jarchi renders and interprets it; made beasts of themselves by their brutish gratifications; have been cruel to themselves, ruining and destroying their own souls; or among themselves, and to one another, "homo lupus homini"; hence wicked men are compared to lions, foxes, evening wolves, vipers, and the like. So Mr. Broughton renders it, "how they are beasts, they to themselves." (r) "super verbum filiorum Adam", Montanus; "verbis hominum", Arabic and Syriac versions. (s) "ut discernat illos", Cocceius; "quia delegit eos", some in Vatablus; so Aben Ezra and Ben Melech. (t) "Ut ipsi expurgent Deum", Anglic. in Reinbeck; some in Rambachius render it thus, "ut seligant ipsi (homines) Deum"; so Varenius. (u) Cisteilaria, Act. 4.
Ecclesiastes 3:18
From Dust to Dust
17I said in my heart, “God will judge the righteous and the wicked, since there is a time for every activity and every deed.”18I said to myself, “As for the sons of men, God tests them so that they may see for themselves that they are but beasts.” 19For the fates of both men and beasts are the same: As one dies, so dies the other—they all have the same breath. Man has no advantage over the animals, since everything is futile.
- Scripture
- Sermons
- Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"Thus I said then in mine heart: (it happeneth) for the sake of the children of men that God might sift them, and that they might see that they are like the cattle, they in themselves." Regarding על־דּב for the sake of = on account of as at Ecc 8:2, vid., under Psa 110:4, where it signifies after (κατά) the state of the matter. The infin. לבּ is not derived from בּוּר. - לּבוּר, Ecc 9:1, is only the metaplastic form of לבר or לברר - but only from בּרר, whose infin. may take the form בּר, after the form רד, to tread down, Isa 45:1, שׁך, to bow, Jer 5:26; but nowhere else is this infin. form found connected with a suff.; קחם, Hos 11:3, would be in some measure to be compared, if it could be supposed that this = בּקחתּם, sumendo eos. The root בר proceeds, from the primary idea of cutting, on the one side to the idea of separating, winnowing, choosing out; and, on the other, to that of smoothing, polishing, purifying (vid., under Isa 49:2). Here, by the connection, the meaning of winnowing, i.e., of separating the good from the bad, is intended, with which, however, as in לברר, Dan 11:35, the meaning of making clear, making light, bringing forward into the light, easily connects itself (cf. Shabbath 138a, 74a), of which the meaning to winnow (cf. להבר, Jer 4:11) is only a particular form; (Note: Not "to sift," for not בּרר but רקּד, means "to sift" (properly, "to make to keep up," "to agitate"); cf. Shebith v. 9.) cf. Sanhedrin 7b: "when a matter is clear, brwr, to thee (free from ambiguity) as the morning, speak it out; and if not, do not speak it." In the expression לב האל, the word האל is, without doubt, the subject, according to Gesen. 133. 2. 3; Hitz. regards האל as genit., which, judged according to the Arab., is correct; it is true that for li-imti-ḥânihim allahi (with genit. of the subj.), also allahu (with nominat. of the subj.) may be used; but the former expression is the more regular and more common (vid., Ewald's Gramm. Arab. 649), but not always equally decisive with reference to the Heb. usus loq. That God delays His righteous interference till the time appointed beforehand, is for the sake of the children of men, with the intention, viz., that God may sift them, i.e., that, without breaking in upon the free development of their characters before the time, He may permit the distinction between the good and the bad to become manifest. Men, who are the obj. to לב, are the subject to לראותו to be supplied: et ut videant; it is unnecessary, with the lxx, Syr., and Jerome, to read ולראות (= וּלהר): ut ostenderet. It is a question whether המּה (Note: המּה שׁהם בּהמה thus accented rightly in F. Cf. Michlol 216a.) is the expression of the copula: sunt (sint), or whether hēmmah lahěm is a closer definition, co-ordinate with shehem behēmah. The remark of Hitzig, that lahěm throws back the action on the subject, is not clear. Does he suppose that lahem belongs to liroth? That is here impossible. If we look away from lahem, the needlessly circumstantial expression הם ... שה can still be easily understood: hemmah takes up, as an echo, behemah, and completes the comparison (compare the battology in Hos 13:2). This play upon words musically accompanying the thought remains also, when, according to the accentuation שׁה בהם ה לה, we take hemmah along with lahem, and the former as well as the latter of these two words is then better understood. The ל in להם is not that of the pure dat. (Aben Ezra: They are like beasts to themselves, i.e., in their own estimation), but that of reference, as at Gen 17:20, "as for Ishmael;" cf. Psa 3:3; Kg2 5:7; cf. אל, Sa1 1:27, etc. Men shall see that they are cattle (beasts), they in reference to themselves, i.e., either they in reference to themselves mutually (Luther: among themselves), or: they in reference to themselves. To interpret the reference as that of mutual relation, would, in looking back to Ecc 3:16, commend itself, for the condemnation and oppression of the innocent under the appearance of justice is an act of human brutishness. But the reason assigned in Ecc 3:19 does not accord with this reciprocal rendering of lahem. Thus lahem will be meant reflexively, but it is not on that account pleonastic (Knobel), nor does it ironically form a climax: ipsissimi = hchstselbst (Ewald, 315a); but "they in reference to themselves" is = they in and of themselves, i.e., viewed as men (viewed naturally). If one disregards the idea of God's interfering at a future time with the discordant human history, and, in general, if one loses sight of God, the distinction between the life of man and of beast disappears.
Jamieson-Fausset-Brown Bible Commentary
estate--The estate of fallen man is so ordered (these wrongs are permitted), that God might "manifest," that is, thereby prove them, and that they might themselves see their mortal frailty, like that of the beasts. sons of men--rather, "sons of Adam," a phrase used for "fallen men." The toleration of injustice until the judgment is designed to "manifest" men's characters in their fallen state, to see whether the oppressed will bear themselves aright amidst their wrongs, knowing that the time is short, and there is a coming judgment. The oppressed share in death, but the comparison to "beasts" applies especially to the ungodly oppressors (Psa 49:12, Psa 49:20). They too need to be "manifested" ("proved"), whether, considering that they must soon die as the "beasts," and fearing the judgment to come, they will repent (Dan 4:27).
John Gill Bible Commentary
I said in mine heart concerning the estate of the sons of men,.... He thought of the condition of the children of men, their sinful and polluted state; he weighed and considered in his mind their actions, conversation, and course of life; and was concerned how it would go with them at the day of judgment on account of the same. Some render it, "I said in mine heart after the speech of the children of men" (r); speaking in their language, and representing the atheist and the epicure, as some think the wise man does in the following verses; though he rather speaks his own real sentiments concerning men, as they are in their present state, and as they will appear in the day of judgment; that God might manifest them; or "separate them" (s); as the chaff from the wheat, and as goats from the sheep; as will be done at the day of judgment, Mat 3:10; or "that they might clear God" (t); as they will, when he shall judge and condemn them; and that they might see that they themselves are beasts; as they are through the fall, and the corruption of nature, being born like the wild ass's colt, stupid, senseless, and without understanding of spiritual things; nay, more brutish than the beasts themselves, than the horse and the mule that have no understanding, Psa 32:9; "mulo inscitior", as is Plautus's (u) phrase; see Psa 49:12, Isa 1:3; this is now made manifest to the people of God by the word and Spirit; is seen, known, and acknowledged by them, Psa 73:21; and the wicked themselves will see, know, and own what beasts they are and have been, at the day of judgment; how they have lived and died like beasts; how like brute beasts they have corrupted themselves in things they knew naturally; and that as natural brute beasts, made to be taken and destroyed, spoke evil of things they understood not, and perished in their own corruption, Jde 1:10, Pe2 2:12; and that they have been beasts to themselves, as Jarchi renders and interprets it; made beasts of themselves by their brutish gratifications; have been cruel to themselves, ruining and destroying their own souls; or among themselves, and to one another, "homo lupus homini"; hence wicked men are compared to lions, foxes, evening wolves, vipers, and the like. So Mr. Broughton renders it, "how they are beasts, they to themselves." (r) "super verbum filiorum Adam", Montanus; "verbis hominum", Arabic and Syriac versions. (s) "ut discernat illos", Cocceius; "quia delegit eos", some in Vatablus; so Aben Ezra and Ben Melech. (t) "Ut ipsi expurgent Deum", Anglic. in Reinbeck; some in Rambachius render it thus, "ut seligant ipsi (homines) Deum"; so Varenius. (u) Cisteilaria, Act. 4.