Ecclesiastes 1:3

Ecc 1:3 What profit hath a man of all his labour which he taketh under the sun?

Ver. 3. What profit hath a man?] What durable profit? Quid residui? what excess? what more than will serve to satisfy back and belly? Our life is called, "the life of our hands," {Isa 57:10} because it is maintained by the labour of our hands. Si ventri bene, si lateri, as he in Horace saith, If the belly may be filled, the back fitted, that’s all that can here be had, and that most men care to have; which if they have (some have but prisoners’ pittance, so much as will keep life and soul together), yet quid amplius? as the Vulgate renders this text, what have they more to pay them for their pains? Surely, when all the account is subducted, such a labouring man’s happiness resolved into its final issue and conclusion, there resteth nothing but ciphers. This should make us more moderate in our desires and endeavours after earthly things, since we do but "labour in the very fire, and weary ourselves for very vanity." {Heb 2:13} They that seek after the philosopher’s stone, they must use so much gold, and spend so much gold, and then they can turn as much into gold by it as they have spent in making of it; and so they have their labour for their pains. Quid emolumenti? What profit hath a man? Do we not see many take a great deal of pains to go to hell? whereinto at length they are turned as a sumpter horse is at night, after all his hard travail, with his back full of galls and bruises.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Ecc 1:3. What profit — What real and abiding benefit? None at all. All is unprofitable as to the attainment of that happiness which all men are inquiring after. Of all his labour — Hebrew, his toilsome labour, both of body and mind, in the pursuit of riches, or pleasures, or other earthly things; under the sun — In all worldly matters, which are usually transacted in the day-time, or by the light of the sun. By this restriction he implies, that the happiness which in vain is sought for in this lower world, is really to be found in heavenly places and things.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

1:3 The Hebrew idiom under the sun is used twenty-nine times in Ecclesiastes. The NLT sometimes renders it with expressions such as “here on earth” (2:18) or “in this world” (2:20). It suggests a view of life that is earthbound rather than reflecting God’s perspective.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Solomon doth not condemn man’s labor or diligence, but showeth that there is no full contentation in any thing under the heaven, nor in any creature, forasmuch as all things are transitory.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

What profit . . . labour--that is, "What profit" as to the chief good (Mat 16:26). Labor is profitable in its proper place (Gen 2:15; Gen 3:19; Pro 14:23).

under the sun--that is, in this life, as opposed to the future world. The phrase often recurs, but only in Ecclesiastes.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. What profit hath a man] What is the sum of the real good he has gained by all his toils in life? They, in themselves, have neither made him contented nor happy.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(3) What profit.—The Hebrew word occurs ten times in this book (Ecc_2:11; Ecc_2:13; Ecc_3:9; Ecc_5:9; Ecc_5:16; Ecc_7:12; Ecc_10:10-11) and nowhere else in the Old Testament, but is common in post-Biblical Hebrew. The oft-recurring phrase “under the sun” is a peculiarity of this book. In other books we have “under heaven.”

(3-11) Man is perpetually toiling, yet of all his toil there remains no abiding result. The natural world exhibits a spectacle of unceasing activity, with no real progress. The sun, the winds, the waters, are all in motion, yet they do but run a round, and nothing comes of it.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. What profit hath a man] The question is, it is obvious, as in the analogous question of Mat_16:26, the most emphatic form of a negation. For “all his labour which he taketh” read all his toil which he toileth, the Hebrew giving the emphasis of the combination of the verb with its cognate substantive. The Debater sums up his experience of life in this, “There is toil, and the toil is profitless.” The word for “profit,” not meeting us elsewhere in the Hebrew of the O. T., occurs ten times in Ecclesiastes. Its strict meaning is “that which remains,”—the surplus, if any, of the balance-sheet of life. It was, probably, one of the words which the commerce of the Jews, after the Captivity, had brought into common use. The question is in substance, almost in form, identical with that of our times “Is life worth living?”

under the sun] The phrase thus used, occurring 29 times in Ecclesiastes, has nothing like it in the language of other books of the Old Testament. It is essentially Greek in character. Thus we have in Euripides, Hippol. 1220,

ὅσα τε γᾶ τρέφει

τὰν Ἅλιος αἰθομέναν δέρκεται

ἄνδρας τε.

“All creatures that the wide earth nourisheth

Which the sun looks on radiant, and mankind.”

And Theognis, 168,

τὸ δʼ ἀτρεκές, ὄλβιος αὐδεὶς

ἀνθρώπων, ὁπόσους ἤελιος καθορᾷ.

“One thing is certain, none of all mankind,

On whom the sun looks down, gains happiness.”

Our English “sublunary” may be noted as conveying an analogous idea.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

What profit hath a man of all his labour which he taketh under the sun? This is a general proof of the vanity of all things, since there is no profit arises to a man of all his labour; for, though it is put by way of question, it carries in it a strong negative. All things a man enjoys he gets by labour; for man, through sin, is doomed and born unto it, Job 5:7; he gets his bread by the sweat of his brow, which is a part of the curse for sin; and the wealth and riches got by a diligent hand, with a divine blessing, are got by labour; and so all knowledge of natural and civil things is acquired through much labour and weariness of the flesh; and these are things a man labours for "under the sun", which measures out the time of his labour: when the sun riseth, man goeth forth to his labour; and, by the light and comfortable warmth of it, he performs his work with more exactness and cheerfulness; in some climates, and in some seasons, its heat, especially at noon, makes labour burdensome, which is called, bearing "the heat and burden of the day", Mat 20:12; and, when it sets, it closes the time of service and labour, and therefore the servant earnestly desires the evening shadow, Job 7:2. But now, of what profit and advantage is all this labour man takes under the sun, towards his happiness in the world above the sun? that glory and felicity, which lies in super celestial places in Christ Jesus? none at all. Or, "what remains of all his labour?" (p) as it may be rendered; that is, after death: so the Targum,

"what is there remains to a man after he is dead, of all his labour which he laboured under the sun in this world?''

nothing at all. He goes naked out of the world as he came into it; he can carry nothing away with him of all his wealth and substance he has acquired; nor any of his worldly glory, and grandeur, and titles of honour; these all die with him, his glory does not descend after him; wherefore it is a clear case that all these things are vanity of vanities; see Job 1:21. And, indeed, works of righteousness done by men, and trusted in, and by which they labour to establish a justifying righteousness, are of no profit and advantage to them in the business of justification and salvation; indeed, when these are done from right principles, and with right views, the labour in them shall not be in vain; God will not forget it; it shall have a reward of grace, though not of debt.

(p) "quid habet amplius homo?" V. L. "quid residui?" Vatablus, Piscator, Mercerus, Gejerus, Rambachius; "quantum enim homini reliquum est, post omnem saum laborem?" Tigurine version.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

What profit ... - The question often repeated is the great practical inquiry of the book; it receives its final answer in Ecc 12:13-14. When this question was asked, the Lord had not yet spoken Mat 11:28. The word “profit” (or pre-eminence) is opposed to “vanity.”

Hath a man - Rather, hath man.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Labour. People fight for a mere point; for such is the earth compared with the universe. (Seneca, q. Nat.) Hoc est punctum, &c., Matthew xvi. 26.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

What profit? or, as others render it, What remainder? What real and abiding benefit hath a man by it? None at all. All is unprofitable, as to the attainment of that happiness which Solomon here is, and all men in the world are, inquiring after.

His labour, Heb.

his toilsome labour, both of body and mind, in the pursuit of riches, or pleasures, or other earthly things.

Which he taketh under the sun; in all sublunary or worldly matters, which are usually transacted in the day time, or by the light of the sun. By this restriction he implies that that profit and happiness which in vain is sought for in this lower world, is really and only to be found in heavenly places and things.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

3. What profit hath a man — The matter to be investigated is now plainly stated. The question is in Hebrew rhetoric a favourite substitute for the negative — “a man hath no profit” in the “toil which he toileth;” (emphatic, like “with desire have I desired.”)

Under the sun — Found in this book only of the Bible, and here some twenty-five times; is a lively equivalent to “on the earth.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

What profit hath a man of all his labor which he taketh under the sun? Here begins the elucidation of the fruitlessness of man"s ceaseless activity. The word rendered "profit" (yithron) is found only in this book, where it occurs frequently. It means "that which remains over, advantage," perisseia, as the LXX translates it. As the verb and the substantive are cognate in the following words, they are better rendered, in all his labor wherein he laboreth. So Euripides ("Androm," 134) has, Ti mocon mocqeiv, and ("And. Fragm.," 7:4), Toiv mocqousi mocqouv eujtucwv sunekponei. Man is Adam, the natural man, unenlightened by the grace of God. Under the sun is an expression peculiar to this book (comp. vers. 9, 14; Ecc_2:11, Ecc_2:17, etc.) but is not intended to contrast this present with a future life; it merely refers to what we call sublunary matters. The phrase is often tact with in the Greek poets. Eurip., "Alcest.," 151

Gunh t ajristh twn uJf hJliw makrw

By far the best of all beneath the sun." Homer, "Iliad," 4:44

Ai gaw te kaienti Naietaousi polhev ejpicqoniwn ajnqrwpwn.

Of all the cities occupied by man Beneath the sun and starry cope of heaven. (Cowper. )

Theognis, "Parcem.," 167

Olbiov oujdeipwn oJposouv hjeliov kaqora.

No mortal man On whom the sun looks down is wholly blest.

In an analogous sense we find in other passages of Scripture the terms under heaven" (ver. 13; Ecc_2:3; Exo_17:14; Luk_17:24) and "upon the earth" (Ecc_8:14, Ecc_8:16; Gen_8:17) The interrogative form of the verse conveys a strong negative, (comp. Ecc_6:8) like the Lord"s word in Mat_16:26, "What shall a man be profited, if he shall gain the whole world, and forfeit his soul?" The epilogue (Ecc_12:13) furnishes a reply to the desponding inquiry. One generation passeth away, and another generation cometh. The translation rather weakens the force of the original, which is, a generation goeth, and a generation cometh. Man is only a pilgrim on earth; he soon passes away, and his place is occupied by others. Parallelisms of this sentiment will occur to every reader. Thus Ben-Sira, "All flesh waxeth old as a garment: for the covenant from the beginning is, Thou shalt die the death. As of the green leaves on a thick tree, some fall and some grow; so is the generation of flesh and blood, one cometh to an end, and another is born. Every work rotteth and consumeth away, and the worker thereof shall go withal" (Ecc 14:17, etc.; comp. Job_10:21; Psa_39:13) The famous passage in Homer, "Iliad," 6:146, etc., is thus rendered by Lord Derby

The race of man is as the race of leaves: Of leaves, one generation by the wind Is scattered on the earth; another soon In spring"s luxuriant verdure bursts to light. So with our race: these flourish, those decay.

(Comp. ibid., 21:464, etc.; Horace, "Ars Poet.," 60.) But (and) the earth abideth forever. While the constant succession of generations of men goes on, the earth remains unchanged and immovable. If men were as permanent as is their dwelling-place, their labors might profit; but as things are, the painful contrast between the two makes itself felt. The term, "for ever," like the Greek eijv ton aijwna, does not necessarily imply eternity, but often denotes limited or conditioned duration, as when the slave is engaged to serve his master "for ever", (Exo_21:6) or the hills are called "everlasting". (Gen_49:26) This verse gives one instance of growth and decay in contrast with insensate continuance. The following verses give further examples.

Vers. 3, 4.

The vanity of man"s life.

At the very outset of his treatise, the wise man gives his readers to understand that the vanity which is ascribed to all things that are, is distinctive in an especial and obvious manner of human life. This is the most interesting of all things to observe and study, as it is the most precious to possess. And there is some danger lest, if the study of it lead to despondency, the possession of it should cease to be valued.

I THE FACTS UPON WHICH THE CONVICTION OF THE VANITY OF LIFE IS FOUNDED.

1. The unsatisfying character of human toil. Labor is the destiny of man, and is in most cases the indispensable condition of not only life itself, but of those things for the sake of which many men value life wealth, comfort, pleasure, and fame. Yet in how many cases does toil fail to secure the objects for the sake of which it is undertaken! Men labor, but reap no harvest of their painful, wearying efforts. And when the result is obtained, how commonly does it yield little or nothing of the satisfaction desired! Men toil for years, and when they attain that upon which their hearts were set, disappointment and dissatisfaction take possession of their nature.

2. The brevity of human life, and the rapid succession of the generations. The reflection of the wise man is a reflection which must have been current among men from the earliest ages No sooner has a laborious and successful man reached the summit of his ambition, grasped the object of his desire, than he is taken away from the enjoyment of that for the sake of which he was content to "scorn delights, and live laborious days." The next generation renews the quest, only to repeat the experience of disappointment. Changes and improvements take place in many details of our life; but life itself remains throughout the ages, subject to the same limitations and the same calamities, to the same uncertainties and the same close.

3. The contrast between the transitoriness of human life and the stability of the unconscious earth. It appears strange and inexplicable that man, with the great possibilities of his nature, should be so short-lived, and that the earth should outlast generation after generation of mankind. The writer of Ecclesiastes felt, as every reflecting observer must feel, the sadness of this contrast between the perpetuity of the dwelling-place and the brief sojourn of its successive inhabitants.

4. The impossibility of any generation reaping the harvest for which it has sown. The toil, the genius, the enterprise of a generation may indeed bear fruit, but it is the generation which follows that enjoys that fruit. All men labor more for posterity than for themselves. "This also is vanity.

II THE CHARACTER OF THE INFERENCE FROM THESE FACTS, VIZ. THAT LIFE IS PROFITLESS AND VAIN.

1. It is attributable to the reflecting and aspiring nature of man. A being less endowed with susceptibilities and imagination, with moral capacities and far-reaching aims and hopes, would be incapable of such emotions and such conclusions as this book expresses. The brute is content to eat and drink, to sleep, and to follow its several instincts and impulses. But of man we may say that nothing that he can be and do can give him perfect rest and satisfaction. It is owing to an innate and noble dissatisfaction that he is ever aiming at something better and higher, and that the narrow range and brief scope of human life cannot content him, cannot furnish him with all the opportunity he desires in order to acquire and to achieve.

2. It is attributable to the very nature of earthly things, which, because they are finite, are incapable of satisfying such a nature as that described. They may and do answer a high purpose when their true import is discerned when they are recognized as symbolical and significant of what is greater than themselves. But no material good, no terrestrial distinctions, can serve as "profit" of labor. If so regarded, their vanity must sooner or later be apparent. There is a divinely ordained disproportion between the spirit of man and the scenes and occupations and emoluments of earth.

APPLICATION.

1. There is in human life a continuity only discerned by the reflecting and the pious. The obvious and striking fact is the disconnection of the generations. But as evolution reveals a physical continuity, philosophy finds an intellectual and moral continuity in our race.

2. The purpose of God is unfolded to successive generations of men. The modern study of the philosophy of history has brought this fact prominently and effectively before the attention of the scholarly and thoughtful. We see this continuity and progress in the order of revelation; but all history is, in a sacred sense, a revelation of the Eternal and Unchanging.

3. It is well that what we do we should do deliberately and seriously, not for our own good merely, but for mankind, and in the truest sense for God. This will lend "profit" to the unprofitable.

4. This state is not all. Life explains school; summer explains spring; and so eternity shall explain the disappointments, perplexities, and anomalies of time. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

What profit - What real and abiding benefit? None at all. All is unprofitable as to the attainment of that happiness which all men are enquiring after. His labour - Hebrew. his toilsome labour, both of body and mind in the pursuit of riches, or pleasures, or other earthly things. Under the sun - In all worldly matters, which are usually transacted in the day time, or by the light of the sun. By this restriction he implies that the happiness which in vain is sought for in this lower world, is really to be found in heavenly places and things.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

With this verse commences the proof for this exclamation and statement: "What profit hath a man of all his labour which he laboureth in under the sun?!" An interrogative exclamation, which leads to the conclusion that never anything right, i.e., real, enduring, satisfying, comes of it.יתרון, profit, synon. with Mothar, Ecc 3:19, is peculiar to this book (= Aram. יוּתרן). A primary form, יתרון, is unknown. The punctator Simson (Cod. 102a of the Leipzig University Lib.f. 5a) rightly blames those who use ויתּרון, in a liturgical hymn, of the Day of Atonement. The word signifies that which remains over, either, as here, clear gain, profit, or that which has the pre-eminence, i.e., superiority, precedence, or is the foremost. "Under the sun" is the designation of the earth peculiar to this book, - the world of men, which we are wont to call the sublunary world. שׁ has not the force of an accusative of manner, but of the obj. The author uses the expression, "Labour wherein I have laboured," Ecc 2:19-20; Ecc 5:17, as Euripides, similarly, μοχθεῖν μόχθον. He now proceeds to justify the negative contained in the question, "What profit?"

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

What profit reward and remainder.

under the sun in lieu of the Torah, which is called light, as it is stated (Prov. 6:23): “and the Torah is light.” All the toil which he does instead of engaging in the Torah—what reward is there in it?

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.