Ecclesiastes 3 22

Ecclesiastes 3:22 kjv

Wherefore I perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him?

Ecclesiastes 3:22 nkjv

So I perceived that nothing is better than that a man should rejoice in his own works, for that is his heritage. For who can bring him to see what will happen after him?

Ecclesiastes 3:22 niv

So I saw that there is nothing better for a person than to enjoy their work, because that is their lot. For who can bring them to see what will happen after them?

Ecclesiastes 3:22 esv

So I saw that there is nothing better than that a man should rejoice in his work, for that is his lot. Who can bring him to see what will be after him?

Ecclesiastes 3:22 nlt

So I saw that there is nothing better for people than to be happy in their work. That is our lot in life. And no one can bring us back to see what happens after we die.

Ecclesiastes 3 verses

Ecclesiastes 3 22 Meaning

Ecclesiastes 3:22 concludes a profound reflection on the timing and cycles of life, asserting that the most beneficial human pursuit "under the sun" is to find enjoyment and contentment in one's labor. It presents this satisfaction as a God-given portion, simultaneously acknowledging humanity's inherent limitation in foreknowing or influencing what transpires after their death, thereby relativizing human ambition concerning legacy and future control.

Ecclesiastes 3 22 Context

Ecclesiastes 3:22 concludes a significant section (3:1-22) in the book, immediately following the famed "a time for everything" poem (3:1-8) and its subsequent elaboration on God's mysterious workings and humanity's inability to comprehend them (3:9-11). The preceding verses assert that while God "has made everything beautiful in its time" (3:11), human beings cannot discover the full extent of His work from beginning to end. Faced with this divine inscrutability and human limitation, the Preacher (Qoheleth) then offers his practical, yet profound, conclusion in verse 22. It frames enjoyment in labor not as an achievement, but as a "portion" or gift from God in a life where ultimate control and knowledge, particularly of the future beyond one's existence, are impossible. Historically, it addresses an ancient audience accustomed to pondering fate, purpose, and the afterlife, gently refuting extreme forms of fatalism or a purely humanistic reliance on legacy, by asserting joy in the present, finite life as God’s design.

Ecclesiastes 3 22 Word analysis

• So I perceived (וְרָאִיתִי / v'ra'iti)

  • Word: ra'iti (רָאִיתִי) is the Qal perfect first common singular of the verb ra'ah (רָאָה), meaning "to see," but also "to perceive," "to understand," or "to discern."
  • Significance: This is a recurring phrase for Qoheleth, often signaling a conclusion or a realized truth based on his observations and experiences. It indicates personal insight and reasoned conviction, not merely an opinion, highlighting the deliberative process of the Preacher's wisdom. It grounds the subsequent statement in the Preacher's empirical and philosophical exploration "under the sun."

• that there is nothing better (אֵין טוֹב / 'ein tov)

  • Word: 'ein (אֵין) means "there is not" or "no existence of." tov (טוֹב) means "good," "beneficial," or "pleasant."
  • Significance: This is a stock phrase in Ecclesiastes (e.g., Ecc 2:24; 5:18; 8:15). It functions as a comparative superlative, suggesting the best possible human course of action within the limitations of earthly existence. It defines what Qoheleth identifies as the pinnacle of human experience in a transient world, always conditioned by "under the sun" perspective.

• than that a man should rejoice (מִשֶׁיִשְׂמַח הָאָדָם / misheyismach ha'adam)

  • Word: yismach (יִשְׂמַח) is the Qal imperfect third masculine singular of samach (שָׂמַח), meaning "to rejoice," "be glad," or "find pleasure." ha'adam (הָאָדָם) means "the man" or "humankind."
  • Significance: Emphasizes active enjoyment and contentment rather than mere resignation. It’s a divine imperative for human thriving. The focus is on the human experience (adam), suggesting universal applicability. This is a recurring theme for Qoheleth, presenting enjoyment as God's gift.

• in his own works (בְּמַעֲשָׂיו / b'ma'asayv)

  • Word: b' (בְּ) means "in" or "with." ma'asayv (מַעֲשָׂיו) is the masculine plural construct of ma'aseh (מַעֲשֶׂה), meaning "work," "deed," "labor," or "achievement," with the third masculine singular possessive suffix "-ay" ("his").
  • Significance: Refers to one's efforts, accomplishments, daily toil, and life's pursuits. The joy is connected to what one does and produces. This isn't joy in results or outcomes (which are uncertain), but in the process of work itself and its immediate fruit, acknowledging that even labor can be a source of immediate pleasure rather than just burden.

• for that is his portion (כִּי־הוּא חֶלְקוֹ / ki hu chelko)

  • Word: ki (כִּי) means "for" or "because." hu (הוּא) means "he" or "it" (referring to the previous phrase). chelko (חֶלְקוֹ) means "his portion," "his lot," "his share," or "his inheritance," from chelek (חֵלֶק).
  • Significance: This term defines what is allotted or given to a person by fate or, more profoundly, by divine appointment. It reinforces the idea that this capacity for joy is not earned or guaranteed by striving, but is a divine gift within one's assigned life circumstances. It ties enjoyment directly to one's God-ordained lot, providing a theological underpinning.

• for who will bring him to see (כִּי מִי יְבִיאֶנּוּ / ki mi yevi'ennu)

  • Word: ki (כִּי) here implies a rhetorical question, "for who?" mi (מִי) means "who?" yevi'ennu (יְבִיאֶנּוּ) is the Hiphil imperfect third masculine singular of bo' (בּוֹא), meaning "to come," here causative ("to bring"), with the third masculine singular suffix "-ennu" ("him").
  • Significance: This rhetorical question strongly implies a negative answer: no one can. It emphasizes human powerlessness and limitation regarding future knowledge. It acts as a logical culmination of Qoheleth's observations about the vanity of ultimate human control or prediction.

• what will happen after him (מַה־שֶּׁיִּהְיֶה אַחֲרָיו / mah sheyihyeh 'acharav)

  • Word: mah (מַה) means "what." sheyihyeh (שֶׁיִּהְיֶה) means "that will be" or "that will happen" (yihyeh from hayah הָיָה "to be," "to happen"). 'acharav (אַחֲרָיו) means "after him," referring to after one's death.
  • Significance: Points to the future beyond one's individual existence—one's legacy, the long-term impact of one's deeds, or simply the course of events. The inability to know this is the ultimate limitation, making long-term striving for legacy (as an ultimate goal) futile in Qoheleth's framework. This anchors the call for present enjoyment as the wisest response to existential uncertainty.

• Words-group Analysis

  • "So I perceived that there is nothing better...": This phrase initiates a pragmatic, almost minimalistic wisdom. It sets the tone for a discovery of the most valuable aspect of life amidst perceived futility, signaling the Preacher's conclusion on practical wisdom in a complex world.
  • "...than that a man should rejoice in his own works; for that is his portion": This combination highlights that joy in one's present labor is not accidental or self-generated without divine input, but an allocated gift, part of one's given lot in life. It links human activity with divine provision, mitigating against both nihilism and hubris.
  • "...for who will bring him to see what will happen after him?": This powerful rhetorical question underscores the ultimate boundary of human knowledge and control. It grounds the advice to enjoy the present by showing the folly of anxious preoccupation with an unknowable and uncontrollable future, particularly after one's own demise. It directs focus from external future outcomes to internal, present experiences of joy.

Ecclesiastes 3 22 Bonus section

This verse reflects a crucial element of Qoheleth's theological anthropology: God has established limits on human understanding and control (Ecc 3:11, 8:16-17). Man is unable to grasp the full extent of divine activity or to predict future events (especially beyond his own life). In response to this existential limitation, the Preacher repeatedly returns to the idea that joy and satisfaction, particularly in eating, drinking, and labor, are direct gifts from God. This is not hedonism but a sober, God-fearing approach to life within divinely ordained parameters. The call to "rejoice in his own works" implicitly connects labor to the dignity and value of human activity, seeing it not merely as a curse from the Fall (Gen 3:17-19) but as a sphere where God's blessing and human flourishing can be experienced, however temporary. It subtly argues against an anxious accumulation of resources or knowledge for a future one cannot see or control, reorienting focus towards a God-given enjoyment in the present moment.

Ecclesiastes 3 22 Commentary

Ecclesiastes 3:22 distills the Preacher's perspective into a concise ethical and theological statement: embrace the present with contentment and joy in one's daily activities. Confronted with the certainty of death, the unfathomable nature of God's workings, and the inescapable cycles of life, Qoheleth argues that the wisest and most fulfilling path for a human being "under the sun" is not found in chasing wealth, wisdom, or endless striving for an ultimate, lasting legacy, but in savoring the tangible, immediate good that comes from one's toil. This enjoyment is depicted not as something achieved through extraordinary effort, but as a "portion," a gift bestowed by God, available in the mundane realities of life. The final rhetorical question "who will bring him to see what will happen after him?" firmly grounds this advice in human limitation. Since the future is inscrutable and what occurs after one's death is beyond human knowledge or control, investing oneself fully in present enjoyment of one's God-given lot becomes the only logical and truly beneficial response to existence. This verse offers solace and direction for living meaningfully within the boundaries of human finitude, urging a realistic focus on immediate blessings.

Practical Examples:

• A farmer finds deep satisfaction and purpose in cultivating the soil, not worrying excessively about what market prices will be next year or how long his descendants will maintain the farm.
• A craftsman takes joy in the skill and beauty of the piece he creates today, rather than being solely driven by building a famous legacy that extends far beyond his lifetime.
• An individual focuses on deriving pleasure and gratitude from their current job, recognizing that their impact on the grand sweep of history or the next generation is ultimately beyond their direct knowing or control.