The last clause of this verse goes beyond a declaration of the fact of God's government of the world Ecclesiastes 2:26 by adding the moral effect which that fact is calculated to produce on those who see it. It is the first indication of the practical conclusion Ecclesiastes 12:13 of the book.

I know that whatsoever God doeth, it shall be for ever - לעולם leolam, for eternity; in reference to that grand consummation of men and things intimated in Ecclesiastes 3:11. God has produced no being that he intends ultimately to destroy. He made every thing in reference to eternity; and, however matter may be changed and refined, animal and intellectual beings shall not be deprived of their existence. The brute creation shall be restored, and all human spirits shall live for ever; the pure in a state of supreme and endless blessedness, the impure in a state of indestructible misery.

Nothing can be put to it - No new order of beings, whether animate or inanimate, can be produced. God will not create more; man cannot add.

Nor any thing taken from it - Nothing can be annihilated; no power but that which can create can destroy. And whatever he has done, he intended to be a means of impressing a just sense of his being, providence, mercy, and judgments, upon the souls of men. A proper consideration of God's works has a tendency to make man a religious creature; that is, to impress his mind with a sense of the existence of the Supreme Being, and the reverence that is due to him. In this sense the fear of God is frequently taken in Scripture. The Hebrew of this clause is strongly emphatic: והאלהים עשה שייראו מלפניו vehaelohim asah sheiyireu millephanaiv;

"And the gods he hath done, that they might fear from before his faces." Even the doctrine of the eternal Trinity in Unity may be collected from numberless appearances in nature. A consideration of the herb trefoil is said to have been the means of fully convincing the learned Erasmus of the truth of the assertion, These Three are One: and yet three distinct. He saw the same root, the same fibres, the same pulpy substance, the same membraneous covering, the same color, the same taste, the same smell, in every part; and yet the three leaves distinct: but each and all a continuation of the stem, and proceeding from the same root. Such a fact as this may at least illustrate the doctrine. An intelligent shepherd, whom he met upon the mountains, is said to have exhibited the herb, and the illustration while discoursing on certain difficulties in the Christian faith. When a child, I heard a learned man relate this fact.

I know that whatsoever God doeth, it shall be for ever,.... Which some, as Jarchi, understand of the works of creation, the heavens and the earth, which are however of long standing and duration; and though they shall be dissolved and perish, as to their form and quality, yet not as to the substance of them: the earth particularly is said to abide for ever, Ecclesiastes 1:4; the sun and moon, and stars, keep their course or station; and the several seasons of the year have their constant revolution, and shall as long as the earth endures; see Genesis 8:22; the several kinds of creatures God has made, in the earth, air, and sea, though the individuals die, their species remain; and man, the chief of creatures, though he dies, shall live again, and live for ever; so the Arabic version,

"I have learned that all the creatures which God hath made shall perpetually remain in the same order and condition:''

though Abarbinel (o) interprets this of the continuance of the world for a certain time, and then of the destruction of it; which he thinks is supported by Ecclesiastes 3:15, and which is to be understood of the creation of one world after another; and that which is past he explains of the world that is destroyed. But rather this is to be understood of the decrees of God, which are his works "ad intra"; the thoughts of his heart, that are to all generations; the counsel of his will, which always stands, and is performed; his mind, which is one, the same always, and invariable, and which he never changes; his pleasure he always does; his purposes and appointments, which are always accomplished, never frustrated and made void: for he is all wise in forming them, all knowing, and sees the end from the beginning, so that nothing unforeseen can turn up to hinder the execution of them; he is unchangeable, and never alters his will; and all powerful, able to effect his great designs; and faithful and true, cannot deny himself, nor ever lie nor repent. To this sense is the Targum,

"I know, by a spirit of prophecy, that all which the Lord does in the world, whether good or evil, after it is decreed from his mouth, it shall be for ever.''

This holds good of all his works, and acts of grace; election of persons to eternal life stands firm, not on the foot of works, but of grace, and has its certain effect; it can never be made void, nor be surer than it is; it will ever take place, and continue in its fruit and consequences: the covenant of grace, as it is made from everlasting, continues to everlasting; its promises never, fail, its blessings are the sure mercies of David: redemption by Christ is eternal; such as are redeemed from sin, Satan, and the law, are ever so, and shall never be brought into bondage to either again: the work of grace upon the heart being begun, shall be performed and perfected; the graces wrought in the soul, as faith, hope, and love, ever remain; the blessings of grace bestowed, as pardon, justification, adoption, and salvation, are never reversed, but ever continue; such as are regenerated, pardoned, justified, adopted, and saved, shall be ever so; and the work of God, as it is durable, so perfect;

nothing can be put to it, nor anything taken from it; the works of nature have been finished and perfected from the foundation of the world; the decrees of God are a complete system of his will, according to which he does all things invariably, in providence and grace; the covenant of grace is ordered in all things, and nothing wanting in it; the work of redemption is completely done by Christ, who is a rock, and his work is perfect; and the work of grace on the heart, though at present imperfect, shall be perfected; nor is it in the power of men to add anything to it, nor take anything from it;

and God doth it, that men should fear before him; his works of creation being done in so much wisdom, and giving such a display of his power and goodness, command art awe of him in his creatures, Psalm 33:6; his works of providence, being all according to his wise purposes and decrees, should be patiently and quietly submitted to; and men should be still, and know that he is God, and humble themselves under his mighty hand: his decrees, respecting the present or future state of men, do not lead to despair, nor to a neglect of means, nor to a dissolute life, but tend to promote the fear of God and true holiness, which they are the source of; and the blessings of grace have a kind influence on the same; particularly the blessing of pardoning grace, which is with God, that he may be feared, Psalm 130:4; and one principal part of the work of grace on the heart is the fear of God; and nothing more strongly engages to the whole worship of God, which is often meant by the fear of him, than his grace vouchsafed to men; see Hebrews 12:28. The Targum refers this to the vengeance of God in the world: and Jarchi, to the unusual phenomena in it; as the flood, the sun's standing still and going backward, and the like.

(o) Miphalot Elohim Tract. 8. c. 7. fol. 57. 4.

"Thus I discerned it then, that all that God will do exists for ever; nothing is to be added to it, and nothing taken from it: God has thus directed it, that men should fear before Him." This is a conclusion derived from the facts of experience, a truth that is valid for the present and for the time to come. We may with equal correctness render by quidquid facit and quidquid faciet. But the pred. shows that the fut. expression is also thought of as fut.; for הוּ יה לע does not mean: that is for ever (Hitz.), which would be expressed by the subst. clause הוּא לעולם; but: that shall be for ever (Zck.), i.e., will always assert its validity. That which is affirmed here is true of God's directing and guiding events in the natural world, as well as of the announcements of His will and His controlling and directing providence in the history of human affairs. All this is removed beyond the power of the creature to alter it. The meaning is not that one ought not to add to or to take from it (Deuteronomy 13:1; Proverbs 30:6), but that such a thing cannot be done (vid., Sir. 18:5). And this unchangeableness characterizing the arrangements of God has this as its aim, that men should fear Him who is the All-conditioning and is Himself unconditioned: he has done it that they (men) should fear before Him, אשׂה שׁ, fecit ut; cf. Ezekiel 36:27. ποιεῖν ἳνα, Revelation 13:15; and "fear before Him," as at Ecclesiastes 8:12.; cf. 1 Chronicles 16:30 with Psalm 96:9. The unchangeableness of God's action shows itself in this, that in the course of history similar phenomena repeat themselves; for the fundamental principles, the causal connections, the norms of God's government, remain always the same.

I know that, whatever God doeth, it shall be for {e} ever: nothing can be added to it, nor any thing taken from it: and God doeth it, that men should fear before him.

(e) That is, man will never be able to prevent God's work, but as he has determined so it will come to pass.

3:14 For ever - All God's counsels or decrees are eternal and unchangeable. Nothing - Men can neither do any thing against God's counsel and providence, nor hinder any work or act of it. Fear - That by the consideration of his power in the disposal of all persons and things, men should learn to trust in him, to submit to him, to fear to offend him, and more carefully study to please him.

Margin fear

See Scofield Note: "Ps 19:9".

14. (1Sa 3:12; 2Sa 23:5; Ps 89:34; Mt 24:35; Jas 1:17).

for ever-as opposed to man's perishing labors (Ec 2:15-18).

any thing taken from it-opposed to man's "crooked and wanting" works (Ec 1:15; 7:13). The event of man's labors depends wholly on God's immutable purpose. Man's part, therefore, is to do and enjoy every earthly thing in its proper season (Ec 3:12, 13), not setting aside God's order, but observing deep reverence towards God; for the mysteriousness and unchangeableness of God's purposes are designed to lead "man to fear before Him." Man knows not the event of each act: otherwise he would think himself independent of God.

3:11-15 Every thing is as God made it; not as it appears to us. We have the world so much in our hearts, are so taken up with thoughts and cares of worldly things, that we have neither time nor spirit to see God's hand in them. The world has not only gained possession of the heart, but has formed thoughts against the beauty of God's works. We mistake if we think we were born for ourselves; no, it is our business to do good in this life, which is short and uncertain; we have but little time to be doing good, therefore we should redeem time. Satisfaction with Divine Providence, is having faith that all things work together for good to them that love him. God doeth all, that men should fear before him. The world, as it has been, is, and will be. There has no change befallen us, nor has any temptation by it taken us, but such as is common to men.