Prediger 3:22

"Thus I then saw that there is nothing better than that a man should rejoice in his works, for that is his portion; for who can bring him to this, that he gains an insight into that which shall be after him?" Hengstenberg, who has decided against the interrog. signification of the twice-repeated ה in Ecc 3:21, now also explains אהריו ... בּמה, not: What shall become of him after it (his death)? but: What further shall be done after the state in which he now finds himself? Zckler, although rightly understanding both ה as well as אחריו (after him = when he will be separated, or separates from this life, Ecc 7:14; Ecc 9:3; cf. Gen 24:67), yet proceeds on that explanation of Hengstenberg's, and gives it the rendering: how things shall be on the earth after his departure. But (1) for this thought, as Ecc 6:12 shows, the author had a more suitable form of expression; (2) this thought, after the author has, Ecc 3:21, explained it as uncertain whether the spirit of a man in the act of death takes a different path from that of a beast, is altogether aside from the subject, and it is only an apologetic tendency not yet fully vanquished which here constrains him. The chain of thought is however this: How it will be with the spirit of a man when he dies, who knows? What will be after death is thus withdrawn from human knowledge. Thus it is best to enjoy the present, since we connect together (Ecc 2:24) labour and enjoyment mediated thereby. This joy of a man in his work - i.e., as Ecc 5:18 : which flows from his work as a fountain, and accompanies him in it (Ecc 8:15) - is his portion, i.e., the best which he has of life in this world. Instead of בּמה־שּׁ, the punctuation is בּמה, because שׁיהיה אחריו is a kindred idea; vid.' regarding מה under Ecc 2:22. And לראות בּ is sued, becau…

Solomon having shown the vanity of studies, pleasures, and business, and made it to appear that happiness is not to be found in the schools of the learned, nor in the gardens of Epicurus, nor upon the exchange, he proceeds, in this chapter, further to prove his doctrine, and the inference he had drawn from it, That therefore we should cheerfully content ourselves with, and make use of, what God has given us, by showing, I. The mutability of all human affairs (Ecc 3:1-10). II. The immutability of the divine counsels concerning them and the unsearchableness of those counsels (Ecc 3:11-15). III. The vanity of worldly honour and power, which are abused for the support of oppression and persecution if men be not governed by the fear of God in the use of them (Ecc 3:16). For a check to proud oppressors, and to show them their vanity, he reminds them, 1. That they will be called to account for it in the other world (Ecc 3:17). 2. That their condition, in reference to this world (for of that he speaks), is no better than that of the beasts (Ecc 3:18-21). And therefore he concludes that it is our wisdom to make use of what power we have for our own comfort, and not to oppress others with it.

3:22 happy in their work: Work now stands alone as a source of enjoyment, apart from food and drink (cp. 2:24-25; 3:12-13).