Ecclesiastes 3:12
I know that there is nothing better for them than to rejoice and do good while they live,
Sermons
Doing Good and RejoicingW. Baldwin, M. A.Ecclesiastes 3:12
Life Enjoyed and ImprovedW. Jay.Ecclesiastes 3:12
The Mystery and the Meaning of LifeD. Thomas Ecclesiastes 3:9-13
Another Condition of Pure HappinessJ. Willcoc Ecclesiastes 3:12, 13
The Conclusion of Folly or the Faith of the Wise?W. Clarkson Ecclesiastes 3:12, 13, 22














In these words we have a repetition of the conclusion already announced (Ecclesiastes 2:24) as to the method by which some measure of happiness can be secured by man, but there is a very important addition made to the former declaration. Our author is referring to temporal things, and tells the secret by which the happiness they may procure for us is to be won. It consists of two particulars:

(1) a cheerful enjoyment of the gifts of God, and

(2) a benevolent use of them.

This latter is the addition to which I have referred. It is a distinct advance upon the previous utterance, as it introduces the idea of an unselfish use of the gifts which God has bestowed upon us - an employment of them for the benefit of others less fortunately circumstanced than ourselves. "Over and above the life of honest labor and simple joys which had been recognized as good before, the seeker has learnt that 'doing good' is in some sense the best way of getting good" (Plumptre). It may be that beneficence is only a part of what is meant by" doing good," but in the connection in which the phrase is here employed it must be a large part, because it evidently suggests something more as desirable than a selfish enjoyment of the good things of life. This twofold duty of accepting with gratitude the gifts of God and of applying them to good uses was prescribed by the Law of Moses (Deuteronomy 26:1-14); and, to a truly pious mind, the one part of the duty will suggest the other. The thought that God in his bounty has enriched us, who are unworthy of the least of all his mercies, will lead us to be compassionate to those who are in want, and we shall find in relieving their necessities the purest and most exquisite of all joys. We shall in this way discover for ourselves the truth of that saying of our Lord's, "It is mere blessed to give than to receive" (Acts 20:35). While those who selfishly keep all they have for themselves fled that, however their goods increase, their satisfaction in them cannot be increased - nay, rather that it rapidly diminishes. Hence it is that the apostle counsels the rich "to do good, to be rich in good works, to be ready to distribute, willing to communicate "(1 Timothy 6:17-19). The general teaching of the Scriptures, therefore, is in. harmony with the results of our own experience, and leads to the same conclusion, that "doing good" is a condition of pure happiness. - J.W.

I know that there is no good in them, but for a man to rejoice, and to do good in his life.
Solomon proposes two things to our practice, if we intend to live happily and comfortably in this world. First, that we do good; and, secondly, that we rejoice. I must invert the order in which the words stand in the text, because doing good is the reason why we rejoice; and to be sure there can be no true joy or comfort in possessing or using any worldly blessings, unless we can satisfy ourselves that we have done good with them. Doing good is a work of that known excellency in itself, yielding such sweetness and complacency in the practice of it, is so agreeable to the consent and opinion of all mankind in general, and so well pleasing and acceptable with God Himself, the grand Exemplar of doing good, that they must entirely have lost the principles of good nature, of improved reason, and revealed religion, who take care for none but themselves, regard not how it fares with others, so they may live in ease and plenty. Doing good is a public benefit, a great advantage to the world, and to the common state of mankind. Doing good, lastly, is a work of so large and comprehensive an extent, that high and low, rich and poor, learned or unlearned, may improve those talents God hath been pleased to entrust them with to His honour, and to the good of others; so that for me to go about to tell you what it is to do good, and wherein it consists, would be an endless task. However, superseding the most common acceptation of the phrase, of doing good by charity, and giving of alms, I shall reduce it to doing good to the benefit and advantage of the public; a subject no way unseasonable at all times, but more especially in these.

1. Men may do good by being diligent and industrious in their proper callings and particular employments, thereby rendering themselves very profitable members of a commonwealth. If we consult history, we shall find that the best men have all along been the most industrious in their respective places and offices; the worthy patriarchs, the holy prophets, the blessed apostles have been very exemplary and eminent in their doings for the service of God, and the benefit of mankind; nay, the angels are ever on the wing, in a readiness to receive and go upon God's commands.

2. Men in public authority may do good by being careful, diligent and conscientious in the faithful discharge of those trusts and offices unto which they are called. That man who has a heart to act according to his duty is a public blessing, a man of great courage and resolution, aiming at nothing more than the glory of God and the public good; being always disposed in all his dealings to have a principal regard to the rules of his duty, and the dictates of his conscience, without being swayed by any appetite or passion, by any sinister respect to his own private interest, to the commission of any unworthy or base action, but acteth from good principles, and aims at good ends, without partiality, or distinguishing between public or private; can satisfy himself in his own conscience, and justify to all the world that his designs are truly good, and that whatever he doth, he doth all to the glory of God, and to the benefit of those over whom he presides. This is a reason why our Heavenly Father in His dispensations entrusts some with greater outward advantages than others, that they may have fairer opportunities of doing good. They are set up in the world as burning lights and visible examples to others, to recommend goodness to the minds and consciences of men by their own practice and conversation. I come now to the consequence of doing good, "for a man to rejoice." By rejoicing, here we mean a constant habit of joy and cheerfulness, being always contented and well pleased, always free from those anxieties and uncomfortable reflections which render the life of man miserable and uneasy; virtue and innocence, a behaving ourselves so in the world that our consciences shall not reproach us. It is in vain to think of any true joy or peace without doing good. How pleasant and comfortable is it to us while we live, that sensible impression of delight which accompanies the duty at present, is proportionable to the necessity and strict injunction laid upon us to perform it; there is a sweet complacency in doing good, and being kind to those that want, for if even the bare wishes and desires of doing good, when out of our power, afford the well-wisher some degree of peace and content, and we can satisfy ourselves with the sincerity of our designs and purposes, then certainly when we can bring those wishes and desires to good effect, there cannot but be a spring of joy and pleasure arising in the soul, such an overflowing of the spirits as is not to be expressed in terms or words, and no one can fully understand it, but they that have been ravished with it. Our Saviour, we may observe throughout the Gospel, went about doing good; He coveted to spend His beams, rejoiced to spread His healing wings over every place He came to. And what delight do we find when we imitate Him! What inward peace and serenity of mind doth it raise, when love fills the heart, and stretches out the hand, when we carry about us the mercies of the Lord, are sent from the mercy-seat with comfort and relief to them that want both. How are we ourselves filled with joy and gladness, having had the honour and privilege of being in God's stead to our brother at time of need; neither is this joy and satisfaction peculiar only to charity and relieving the poor and needy, but to all other actions and designs of doing good, upon what account soever, especially to those which are done for the public, for the honour and prosperity of Church and State. It is a favour that God gives us opportunities as well as abilities of doing good, and He hath allowed us to reap the profit and pleasure which redound from such good actions as long as we live; He seldom fails in this world amply to repay what good we do by outward blessings in the ordinary dispensations of His providence either one way or other, or it may be to our children after us. But it ends not here; this world lasts but a while, and we have souls that must live for ever. If, therefore, men have any kindness for them, if they mean not to undo them to all eternity, it is absolutely necessary that they should do good; let us then be all persuaded to labour and study to do good; let us be daily giving evidences to the public of our good dispositions towards it.

(W. Baldwin, M. A.)

All our temporal possessions are only valuable as they are expended upon ourselves or others; either as they aid our own comfort or advance the welfare of our fellow-creatures. Let me then call upon you —

I. TO REJOICE IN THEM.

1. Let me begin with two cautions.(1) The first regards justice. See that what you enjoy is your own. "Owe no man anything." It was well said by Lord Mansfield, that "for one cruel creditor, there were a hundred cruel debtors."(2) The second regards moderation. You can never suppose that God requires, or even allows, intemperance. "Watch and pray, lest ye enter into temptation."

2. After having cautioned you, allow me to admonish. If you would rejoice in the good things which God gives you under the sun —(1) Cherish a grateful sensibility. Some receive all their mercies like the beasts that perish. The animal only is gratified in them.(2) Guard against habitual discontent. To possess is not to enjoy. Many possess much and enjoy nothing.(3) Shun avaricious and distrustful anxiety.

(4)Entertain no harsh and superstitious views of religion.

(5)Seek after a knowledge of your reconciliation with God.

II. TO DO GOOD.

1. What good can these things enable us to do? — It is of three kinds.

(1)They enable us to do religious good. This is the chief.

(2)They enable us also to do intellectual good.

(3)They enable us to do corporeal good: by which we mean, that which immediately regards the body, though the mind will also derive comfort from it.

2. In what manner are we to do it?

(1)Immediately, and with diligence.

(2)Extensively, and with impartiality.

(3)Perseveringly, and without declension.

3. Why we should be concerned to accomplish it.(1) Because the bounties of Providence were conferred upon us for this very purpose.(2) Because God hath commanded it.

(3)Gratitude requires it.

(4)Profit requires it. What is it that attaches one man so powerfully to another, and gives him a resource in the tears, the prayers, the attentions of his fellow-creatures in the day of evil?(5) Pleasure requires it. If you are strangers to the pleasures of benevolence, you are to be pitied; for you are strangers to the most pure, the most durable, the most delicious, the most satisfactory, the most God-like, pleasures to be enjoyed on this side heaven.

(W. Jay.)

People
Solomon
Places
Jerusalem
Topics
Better, During, Enjoy, Except, Glad, Happy, Lifetime, Nothing, One's, Pleasure, Rejoice, Themselves
Outline
1. by the necessary change of times, vanity is added to human travail
11. is an excellence in God's works
16. as for man, God shall judge his works hereafter, though here he be like a beast

Dictionary of Bible Themes
Ecclesiastes 3:12

     5874   happiness
     8442   good works

Ecclesiastes 3:11-14

     5853   experience, of life

Ecclesiastes 3:12-13

     4966   present, the

Library
Eternity in the Heart
'He hath made every thing beautiful in his time: also He hath set the world in their heart.'--ECCLES. iii. 11. There is considerable difficulty in understanding what precise meaning is to be attached to these words, and what precise bearing they have on the general course of the writer's thoughts; but one or two things are, at any rate, quite clear. The Preacher has been enumerating all the various vicissitudes of prosperity and adversity, of construction and destruction, of society and solitude,
Alexander Maclaren—Expositions of Holy Scripture

'A Time to Plant'
'A time to plant.'--Eccles. iii. 2. The writer enumerates in this context a number of opposite courses of conduct arranged in pairs, each of which is right at the right time. The view thus presented seems to him to be depressing, and to make life difficult to understand, and aimless. We always appear to be building up with one hand and pulling down with the other. The ship never heads for two miles together in the same direction. The history of human affairs appears to be as purposeless as the play
Alexander Maclaren—Expositions of Holy Scripture

For what Christian Men of Our Time Being Free from the Marriage Bond...
15. For what Christian men of our time being free from the marriage bond, having power to contain from all sexual intercourse, seeing it to be now "a time," as it is written, "not of embracing, but of abstaining from embrace," [1977] would not choose rather to keep virginal or widowed continence, than (now that there is no obligation from duty to human society) to endure tribulation of the flesh, without which marriages cannot be (to pass over in silence other things from which the Apostle spares.)
St. Augustine—On the Good of Marriage

But Thou who Both Hast Sons, and Livest in that End of the World...
11. But thou who both hast sons, and livest in that end of the world, wherein now is the time not of casting stones, but of gathering; not of embracing, but of abstaining from embracing; [2244] when the Apostle cries out, "But this I say, brethren, the time is short; it remains, that both they who have wives be as not having;" [2245] assuredly if thou hadst sought a second marriage, it would have been no obedience of prophecy or law, no carnal desire even of family, but a mark of incontinence alone.
St. Augustine—On the Good of Widowhood.

Letter xxvi. (Circa A. D. 1127) to the Same
To the Same He excuses the brevity of his letter on the ground that Lent is a time of silence; and also that on account of his profession and his ignorance he does not dare to assume the function of teaching. 1. You will, perhaps, be angry, or, to speak more gently, will wonder that in place of a longer letter which you had hoped for from me you receive this brief note. But remember what says the wise man, that there is a time for all things under the heaven; both a time to speak and a time to keep
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Conclusion of the Matter
'Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them; 2. While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain; 3. In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened, 4. And the doors shall be shut in
Alexander Maclaren—Expositions of Holy Scripture

Of Self-Annihilation
Of Self-Annihilation Supplication and sacrifice are comprehended in prayer, which, according to S. John, is "an incense, the smoke whereof ascendeth unto God;" therefore it is said in the Apocalypse that "unto the Angel was given much incense, that he should offer it with the prayers of all Saints'' (Chap. viii. 3). Prayer is the effusion of the heart in the Presence of God: "I have poured out my soul before God" saith the mother of Samuel. (1 Sam. i. 15) The prayer of the wise men at the feet of
Madame Guyon—A Short and Easy Method of Prayer

Introductory Note.
[a.d. 145-220.] When our Lord repulsed the woman of Canaan (Matt. xv. 22) with apparent harshness, he applied to her people the epithet dogs, with which the children of Israel had thought it piety to reproach them. When He accepted her faith and caused it to be recorded for our learning, He did something more: He reversed the curse of the Canaanite and showed that the Church was designed "for all people;" Catholic alike for all time and for all sorts and conditions of men. Thus the North-African
Tertullian—Apology

The Lapse of Time.
"Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest."--Eccles. ix. 10. Solomon's advice that we should do whatever our hand findeth to do with our might, naturally directs our thoughts to that great work in which all others are included, which will outlive all other works, and for which alone we really are placed here below--the salvation of our souls. And the consideration of this great work,
John Henry Newman—Parochial and Plain Sermons, Vol. VII

"For they that are after the Flesh do Mind,"
Rom. viii. s 5, 6.--"For they that are after the flesh do mind," &c. "For to be carnally minded is death, but to be spiritually minded is life and peace." There are many differences among men in this world, that, as to outward appearance, are great and wide, and indeed they are so eagerly pursued, and seriously minded by men, as if they were great and momentous. You see what a strife and contention there is among men, how to be extracted out of the dregs of the multitude, and set a little higher
Hugh Binning—The Works of the Rev. Hugh Binning

How the Silent and the Talkative are to be Admonished.
(Admonition 15.) Differently to be admonished are the over-silent, and those who spend time in much speaking. For it ought to be insinuated to the over-silent that while they shun some vices unadvisedly, they are, without its being perceived, implicated in worse. For often from bridling the tongue overmuch they suffer from more grievous loquacity in the heart; so that thoughts seethe the more in the mind from being straitened by the violent guard of indiscreet silence. And for the most part they
Leo the Great—Writings of Leo the Great

The Holy War,
MADE BY SHADDAI UPON DIABOLUS, FOR THE REGAINING OF THE METROPOLIS OF THE WORLD; OR, THE LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL. THE AUTHOR OF 'THE PILGRIM'S PROGRESS.' 'I have used similitudes.'--Hosea 12:10. London: Printed for Dorman Newman, at the King's Arms in the Poultry; and Benjamin Alsop, at the Angel and Bible in the Poultry, 1682. ADVERTISEMENT BY THE EDITOR. Bunyan's account of the Holy War is indeed an extraordinary book, manifesting a degree of genius, research, and spiritual
John Bunyan—The Works of John Bunyan Volumes 1-3

A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

"Who Walk not after the Flesh, but after the Spirit. For they that are after the Flesh,"
Rom. viii. 4, 5.--"Who walk not after the flesh, but after the Spirit. For they that are after the flesh," &c. If there were nothing else to engage our hearts to religion, I think this might do it, that there is so much reason in it. Truly it is the most rational thing in the world, except some revealed mysteries of faith, which are far above reason, but not contrary to it. There is nothing besides in it, but that which is the purest reason. Even that part of it which is most difficult to man,
Hugh Binning—The Works of the Rev. Hugh Binning

Appendix 2 Extracts from the Babylon Talmud
Massecheth Berachoth, or Tractate on Benedictions [76] Mishnah--From what time is the "Shema" said in the evening? From the hour that the priests entered to eat of their therumah [77] until the end of the first night watch. [78] These are the words of Rabbi Eliezer. But the sages say: Till midnight. Rabban Gamaliel says: Until the column of the morning (the dawn) rises. It happened, that his sons came back from a banquet. They said to him: "We have not said the Shema.'" He said to them, "If the column
Alfred Edersheim—Sketches of Jewish Social Life

Ecclesiastes
It is not surprising that the book of Ecclesiastes had a struggle to maintain its place in the canon, and it was probably only its reputed Solomonic authorship and the last two verses of the book that permanently secured its position at the synod of Jamnia in 90 A.D. The Jewish scholars of the first century A.D. were struck by the manner in which it contradicted itself: e.g., "I praised the dead more than the living," iv. 2, "A living dog is better than a dead lion," ix. 4; but they were still more
John Edgar McFadyen—Introduction to the Old Testament

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