3:15–18 The first half of verse 15 (“That which is, already has been; that which is to be, already has been”) recalls the repetitive nature of the world expressed earlier in 1:4–11, which concluded that “there is nothing new under the sun” (1:9). The Hebrew text of 3:15b has proven difficult, and it is often interpreted as in some way expressing the Lord’s repetitive work, based on the interpretation of verse 15a. However, a linguistically closer parallel has been found in a Hebrew fragment of Ben Sira 5:3, according to which the expression indicates vindication for the persecuted: “For [Yahweh] seeks those who have been pursued” (Hb. ki [yhwh] mevaqqesh nirdaphim). Thus the rendering of the ESV margin is to be preferred: “God seeks what has been pursued.”

Interpreted in this way, Ecclesiastes 3:15 functions as a kind of hinge verse between the preceding section on the sovereign and enduring work of God (vv. 9–14) and the following section contrasting divine justice with human injustice. The verse as a whole thus indicates that one of the sadly repetitive features of life in a fallen world is the continued existence of injustice and persecution. Nevertheless, verse 15b provides some hope that, despite the inevitability of injustice, God will avenge those who have been unjustly treated in this life. Tragically, this has been the lot for countless people throughout human history, since injustice is found even in the official judicatories of the world, where one ought to be able to expect justice (v. 16). While corrupt rulers and judges may get away with their misdeeds in this life, the believer can rest assured that God has a time appointed for judgment in which he will surely judge the wicked (v. 17; cf. v. 1). In a similar manner Psalm 82 calls unjust judges to account and reminds them, “Like men you shall die, and fall like any prince” (Ps. 82:7). On the importance of the believer’s hope in this future judgment cf. Introduction: Theology of Ecclesiastes.

The Hebrew of Ecclesiastes 3:18 has also proven challenging in many ways. The word “to test” can also mean “to purge, purify,” and in view of the injustice the Preacher has just observed in verses 16–17 it is probably best to understand this as expressing a wish rather than making a simple statement of fact: “I said in my heart, ‘God ought to purge them!’”35 Forgiving one’s enemies and showing love to them (Matt. 5:44; Luke 6:27, 35) is fully compatible with praying that God’s righteous judgment might stop the wicked from carrying out their evil deeds (Rev. 6:10).

3:19–22 The references to God’s judgment in Ecclesiastes 3:15–18 lead the Preacher to reflections on human mortality. Ever since the events of Genesis 3, the ultimate judgment hanging over all created beings has been the sentence of death. When the situation is looked at strictly from that perspective, mankind has no inherent advantage over the animals (Eccles. 3:19–20). The Preacher is fully aware of the vast differences between human and animal life (e.g., v. 11; 11:5; 12:7), but in this section he is more concerned with the similarities between the two insofar as both go to “one place” (3:20). In context, this “one place” must be understood as the grave (cf. 6:6).

Ecclesiastes 3:21 has been the cause of much scholarly discussion, and many interpreters believe that it presents at best an agnostic view of the human afterlife. One of the primary reasons for this is the assumption that the question “Who knows . . . ?” is always a rhetorical question in Scripture and therefore is in fact a statement asserting that no one knows the answer. As discussed in Introduction: Stylistic and Rhetorical Features, this approach is too simplistic and in some cases is clearly mistaken (cf. comment on 6:10–12 [at v. 12], where another “Who knows?” question occurs and is followed by an answer). Does the Preacher see no essential difference between human and animal life? Even though both human and animal bodies return “to dust” (3:20), the Preacher later asserts that the human soul returns to God even as one’s body is committed to the earth (12:7; cf. Job 34:14–15). Moreover, he urges his hearers to be prepared to face the righteous judgment of God when their lives are over (e.g., Eccles. 11:9; cf. 12:14). Such statements are noticeably absent concerning animal life. It can be concluded that the Preacher accepts the reality of postmortem human consciousness, which indicates that the question in 3:21 should not be interpreted as rhetorical.

Grammatically, “the spirit of man” and “the spirit of the beast” (v. 21) are the direct objects of the verb “to know” (Hb. yadaʿ). This frequently used verb has a range of meanings, and it can be reasonably interpreted here in the sense of either “to understand (fully)” or “to observe.” The verse can therefore be translated, “Who understands [or “observes”] the spirit of man, which goes upward, and the spirit of the beast, which goes down into the earth?” The Preacher is simply expressing the mysterious reality that occurs when the animating spirit departs from any living creature, whether human or animal. Interpreted in this way, the verse expresses mankind’s solidarity with all living creatures due to their mortal nature but also maintains some element of distinction between the two—though, admittedly, much is left unstated.

Death is a sobering reality nevertheless, and perhaps somewhat abruptly the Preacher once more commends the enjoyment of work in verse 22. The carpe diem passages discussed in Introduction: Theology of Ecclesiastes almost always urge the enjoyment of food and drink, but, curiously, this verse and the more general summons in 11:7–9 do not. In this instance only the enjoyment of one’s work is mentioned, and it is described as the “lot” (or “reward, portion”) for man (Hb. ʾadam). In this context the Preacher may be highlighting the fact that human beings, created in the image of God (Gen. 1:26–27), are capable of rejoicing in their works in a way in which animals are not. When they do so they reflect the image of the Lord, who likewise “rejoices in his works” (Ps. 104:31; cf. Gen. 1:31). One does not know “what will be after him,” or, in other words, the lasting results of one’s labors. Nevertheless, taking joy in fulfilling one’s calling in life is a “portion” or “reward” in itself that reflects the divine image of the Creator.

4:1–3 The Preacher continues to explore the topic of unjust persecution raised in Ecclesiastes 3:15–17, and he is deeply distressed by the plight of the oppressed, who have no earthly comforter (4:1). Sometimes human injustice is so cruel and brutal that death seems preferable to life because of the release from suffering it provides (v. 2). God’s saints have often given vent to the intensity of their sorrow by expressing a wish for death to relieve them of their troubles (Num. 11:15; 1 Kings 19:4; Job 3:3–4; Jer. 20:14). Such utterances are intended not to affirm that death is objectively preferable to life but rather to give expression to deep emotion (cf. comment on 2:14b–17). The Preacher will later make the colorful observation that “a living dog is better than a dead lion” (Eccles. 9:4), indicating his objective values. Hence the Preacher’s envy of the dead in 4:2 should not be taken in a straightforward way; after all, he declares in verse 3 those who have not yet lived (or died) to be the most blessed of all. He is painfully conscious of the injustices, trials, and sorrows of the fallen world that either have already been experienced or are currently being experienced by untold numbers of people. In comparison with such unfortunate souls, the Preacher thinks that those yet to be born are in the most enviable state of all. In the end, however, it should be clear that he is engaging in a bit of wishful thinking: as he has already noted, one has no real control over the time of one’s birth or one’s death (3:2; cf. 9:12).