Text -- Ecclesiastes 3:11 (NET)

3:11 God has made everything fit beautifully in its appropriate time, but he has also placed ignorance in the human heart so that people cannot discover what God has ordained, from the beginning to the end of their lives.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Ecc 3:11

This seems to be added as at apology for God's providence, notwithstanding all the contrary events and confusions which are in the world. He hath made (or doth make or do, by his providence in the government of the world) every thing (which he doth either immediately, or by the ministry of men, or other creatures) beautiful (convenient, so that, all things considered, it could not have been done better) in its time or station, (when it was most fit to be done). Many events seem to mens shallow judgments, to be very irregular and unbecoming, as when wicked men prosper, and good men are oppressed; but when men shall throughly understand God's works, and the whole frame and contexture of them, and see the end of them, they will say, all things were done wisely.

Wesley: Ecc 3:11

It is true, God hath put the world into mens hearts, or made them capable of observing all the dispensations of God in the world; but this is to be understood with a limitation, because there are some more mysterious works of God, which no man can fully, understand, because he cannot search them out from the beginning to the end.

JFB: Ecc 3:11

That is, in its proper season (Psa 1:3), opposed to worldlings putting earthly pursuits out of their proper time and place (see on Ecc 3:9).

JFB: Ecc 3:11

Given them capacities to understand the world of nature as reflecting God's wisdom in its beautiful order and times (Rom 1:19-20). "Everything" answers to "world," in the parallelism.

JFB: Ecc 3:11

That is, but in such a manner that man only sees a portion, not the whole "from beginning to end" (Ecc 8:17; Job 26:14; Rom 11:33; Rev 15:4). PARKHURST, for "world," translates: "Yet He hath put obscurity in the midst of them," literally, "a secret," so man's mental dimness of sight as to the full mystery of God's works. So HOLDEN and WEISS. This incapacity for "finding out" (comprehending) God's work is chiefly the fruit of the fall. The worldling ever since, not knowing God's time and order, labors in vain, because out of time and place.

Clarke: Ecc 3:11

Beautiful in his time - God’ s works are well done; there are order, harmony, and beauty in them all. Even the caterpillar is a finished beauty in all the changes through which it passes, when its structure is properly examined, and the ends kept in view in which each change is to issue. Nothing of this kind can be said of the works of man. The most finished works of art are bungling jobs, when compared with the meanest operation of nature

Clarke: Ecc 3:11

He hath set the world in their heart - העולם haolam , that hidden time - the period beyond the present, - Eternity. The proper translation of this clause is the following: "Also that eternity hath he placed in their heart, without which man could not find out the work which God hath made from the commencement to the end."God has deeply rooted the idea of eternity in every human heart; and every considerate man sees, that all the operations of God refer to that endless duration. See Ecc 3:14. And it is only in eternity that man will be able to discover what God has designed by the various works he has formed.

Defender: Ecc 3:11

If there is anything in the world that is ugly, it must be attributed ultimately to sin; God did not make it so.

Defender: Ecc 3:11

Literally, God "hath set eternity in their hearts." Even though we cannot now comprehend the total plan of God, each person has an innate awareness that God does exist and does have a purpose in creation."

TSK: Ecc 3:11

hath made : Ecc 7:29; Gen 1:31; Deu 32:4; Mar 7:37

also : Mat 13:22; Rom 1:19, Rom 1:20, Rom 1:28

so : Ecc 8:17; Job 11:7, Job 37:23; Psa 104:24; Mat 11:27; Rom 11:33

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Ecc 3:11

Rather, He hath made all (the travail, Ecc 3:10) beautiful (fit, in harmony with the whole work of God) in its time; also He hath set eternity in their heart (i. e., the heart of the sons of men, Ecc 3:10).

The word, translated "world"in the text, and "eternity"in this note, is used seven times in Ecclesiastes.

The interpretation "eternity,"is conceived in the sense of a long indefinite period of time, in accordance with the use of the word throughout this book, and the rest of the Old Testament. God has placed in the inborn constitution of man the capability of conceiving of eternity, the struggle to apprehend the everlasting, the longing after an eternal life.

With the other meaning "the world,"i. e., the material world, or universe, in which we dwell, the context is explained as referring either to the knowledge of the objects with which this world is filled, or to the love of the pleasures of the world. This meaning seems to be less in harmony with the context than the other: but the principal objection to it is that it assigns to the word in the original a sense which, although found in rabbinical Hebrew, it never bears in the language of the Old Testament.

So ... find - i. e., Without enabling man to find. Compare Ecc 7:13; Ecc 8:17.

Poole: Ecc 3:11

He hath made every thing beautiful in his time: this seems to be added as an apology for God’ s providence, notwithstanding all the contrary events and confusions which are in the world.

He (i.e. God , expressed in the last clause of the verse)

hath made (or doth make or do , by his providence in the government of the world)

every thing (which he doth either immediately, or by the ministry of men or other creatures, for God worketh in and with all his creatures in all their actions, as is agreed by divines and philosophers)

beautiful (decently and conveniently, so that, all things considered, it could not have been done better) in his time ; in the time which he had appointed, or which he saw most proper and fit for it; or, in its time or season , when it was most fit to be done. Many events seem to men’ s shallow and perverse judgments, at least for a time, to be very irregular and unbecoming, as when wicked men prosper in their impious and unrighteous enterprises, and good men are sorely oppressed and afflicted, and that for righteousness’ sake; but when men shall come thoroughly to understand God’ s works, and the whole frame and contexture of them, and to see the end of them, they will then say that all things were done most wisely and most seasonably; whereof we have eminent instances in Joseph, and David, and Mordecai, and the Jews of his time.

He hath set the world in their heart i.e. in the hearts of men, as the following words show, where man is expressed. The sense is either,

1. Although all God’ s works are beautiful, yet men do not discern the beauty of them, because the world is in their hearts; their minds are so busied and distracted with the thoughts, and cares, and love, and business of this world, that they have neither leisure nor heart seriously to study God’ s works. But this inordinate love of the present world comes from man’ s own corruption, and not from God; and therefore it seems harsh to impute it to God, and improbable that Solomon would have phrased it thus, that God hath set or put the world i.e. worldly lusts, in men’ s hearts . Or,

2. As God’ s works are beautiful in themselves, so men are capable of discerning the beauty of them, because God hath set the world in men’ s hearts; he hath exposed the world, and all his dispensations in the world, unto the view of men’ s minds; both because he hath wrought his works so evidently and publicly, that men might easily observe them; and because he hath given men reason whereby they may discover the wisdom and beauty of all God’ s works, if they diligently apply themselves to the study of them.

So that no man can find out the work that God maketh from the beginning to the end: so this is another reason why men do not discern the beauty of God’ s works, because they do not see the whole frame or course of them from the beginning to the end, but only some small parcels or fragments of them; the eminent works of God being oft begun in one age, and finished in another. Or, yet so that , &c. or, except that (as this phrase properly signifies, and is elsewhere used) no man can find out , &c. Thus it is an exception to the next foregoing clause, and the sense is, It is true God hath put the world into men’ s hearts, or made them capable of observing all events and dispensations of God in the world; but this is to be understood with a limitation, because there are some more mysterious works of God which no man can fully understand, because he cannot search them out through or from the beginning to the end.

Haydock: Ecc 3:11

Consideration. Literally, "dispute." Hebrew and Septuagint, "heart." (Haydock) ---

Pagnin, "He has implanted the desire of immortality in their hearts." ---

End. If we could discover the properties of each thing, we should be in raptures; (Calmet) but as we cannot, this increases our vexation. (Menochius)

Gill: Ecc 3:11

He hath made every thing beautiful in his time,.... That is, God has made everything; as all things in creation are made by him, for his pleasure and glory, and all well and wisely, there is a beauty in them all: so all things in providence; he upholds all things; he governs and orders all things according to the counsel of his will; some things are done immediately by him, others by instruments, and some are only permitted by him; some he does himself, some he wills to be done by others, and some he suffers to be done; but in all there is a beauty and harmony; and all are ordered, disposed, and overruled, to answer the wisest and greatest purposes; everything is done in the time in which he wills it shall; be done, and done in the time most fit and suitable for it to be done; all things before mentioned, for which there is a time, and all others: all natural things are beautiful in their season; things in summer, winter, spring, and autumn; frost and snow in winter, and heat in summer; darkness and dews in the night, and light and brightness in the day; and so in ten thousand other things: all afflictive dispensations of Providence; times of plucking up and breaking down of weeping and mourning, of losing and casting away are all necessary, and seasonable and beautiful, in their issue and consequences: prosperity and adversity, in their turns, make a beautiful checker work, and work together for good; are like Joseph's coat, of many colours, which was an emblem of those various providences which attended that good man; and were extremely beautiful, as are all the providences of God to men: and all his judgments will be, when made manifest; when he shall have performed his whole work, and the mystery of God in providence will be finished; which is like a piece of tapestry; when only viewed in parts no beauty appears in it, scarce any thing to be made of it but when all is put together, it is most beautiful and harmonious. The words may be rendered, "the beautiful One hath made all things in his time" ^m; the Messiah; who, as a divine Person, is the brightness of his Father's glory; as man, is fairer than the sons, of Adam; as Mediator, is full of grace and truth; is white and ruddy, altogether lovely, exceeding precious to his people: this fair and lovely One has made all things in creation; works with his Father in the affairs of providence; and has done all things well in grace and redemption, Joh 1:2;

also he hath set the world in their heart; so that no man can find out the work that God maketh from the beginning to the end; not a sinful love of the world, and the things of it; not a criminal desire after them, and a carking care for them, whereby persons have no heart and inclination, time and leisure, to search into and find out the works of God; for though all this is in the heart of the sons of men, yet, not placed, there by the Lord: nor an opinion of living for ever; of a long time in this world, the word for "world" having the signification of perpetuity in it; so that they regard not, the work of the Lord, nor the operations of his hands, tomorrow being with them as this day, and much more abundant; but this sense meets with the same difficulty as the former. Rather the meaning is, that God hath set before the minds of men, and in them, the whole world of creatures, the whole book of nature, in which they may see and read much of the wisdom power, and goodness of God in his works; and to some he gives an inclination and desire hereunto; but yet the subject before them is so copious, there is such a world of matter presented to them, and their capacity so small, and life so short, that they cannot all their days find out the works of God, either of creation or providence, to perfection; or find out what God works, from the beginning of the world to the end of it; for, of what he has wrought, but a small portion is known by them, and they know less still what shall be done hereafter: some of God's works of providence are set on foot and but begun in the life of some men; they do not live to see them finished, and therefore cannot find them out; and others are so dark and obscure, that they are obliged to say, "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!" see Rom 1:19; and though everything is beautiful in its time, yet till they are made manifest, and all viewed together; they will not be perfectly understood, or the beauty of them seen, Rev 15:4. For God has put something "hidden", or "sealed up", in the midst of them, as it may be rendered ⁿ, so that they cannot be perfectly known.

Commentary -- Verse Notes / Footnotes

NET Notes: Ecc 3:11

¹ sn The Hebrew adjective translated beautifully functions as a metonymy of effect (i.e., to appear beautiful) for cause (i.e., to make it fit): “to fit beautifully.” It is used in parallelism with Qoheleth’s term for evaluation: טוֹב (tov, “good”) in 5:17.

² tn The word “but” does not appear in the Hebrew text, but is supplied in the translation for clarity.

³ tn Heb “darkness”; perhaps “eternity” or “the future.” The meaning of the noun עֹלָם (’olam) is debated. It may mean: (1) “ignorance”; (2) time reference: (a) “eternity” or (b) “the future”; or (3) “knowledge” (less likely). The arguments for these options may be summarized: (1) Most suggest that עֹלָם is the defectively written form of עוֹלָם “duration; eternity” (e.g., Eccl 1:4; 2:16; 3:14; 9:6; 12:5); see BDB 762 s.v. III עוֹלָם 2.k. Within this school of interpretation, there are several varieties: (a) BDB 762 s.v. III עוֹלָם 2.k suggests that here it denotes “age [i.e., duration] of the world,” which is attested in postbiblical Hebrew. The term III עֹלָם “eternity” = “world” (Jastrow 1084 s.v. עָלַם III) is used in this sense in postbiblical Hebrew, mostly in reference to the Messianic age, or the world to come (e.g., Tg. Genesis 9:16; Tg. Onq. Exodus 21:6; Tg. Psalms 61:7). For example, “the world (עֹלָם) shall last six thousand years, and after one thousand years it shall be laid waste” (b. Rosh HaShanah 31a) and “the world (עֹלָם) to come” (b. Sotah 10b). The LXX and the Vulgate took the term in this sense. This approach was also adopted by several English translations: “the world” (KJV, Douay, ASV margin). (b) HALOT 799 s.v. עוֹלָם 5 and THAT 2:242 suggest that the term refers to an indefinite, unending future: “eternity future” or “enduring state referring to past and future” (see also BDB 762 s.v. III עוֹלָם 2.i). In this sense, the noun עֹלָם functions as a metonymy of association: “a sense of eternity,” but not in a philosophical sense (see J. Barr, Biblical Words for Time [SBT], 117, n. 4). This approach is supported by three factors: (i) the recurrence of עוֹלָם (“eternity”) in 3:14, (ii) the temporal qualification of the statement in the parallel clause (“from beginning to end”), and (iii) by the ordinary meaning of the noun as “eternity” (HALOT 798–799 s.v. עוֹלָם). The point would be that God has endowed man with an awareness of the extra-temporal significance of himself and his accomplishments (D. R. Glenn, “Ecclesiastes,” BKCOT, 984). This is the most frequent approach among English versions: “the timeless” (NAB), “eternity” (RSV, MLB, ASV, NASB, NIV, NJPS), “a sense of time past and time future” (NEB), and “a sense of past and future” (NRSV). (3) Other scholars suggest that עוֹלָם simply refers to the indefinite future: “the future,” that is, things to come (e.g., HALOT 799 s.v. עוֹלָם 2; BDB 762 s.v. III עוֹלָם 2.a; THAT 2:241). The plural עֹלָמִים (’olamim, “things to come”) was used in this sense in Eccl 1:10 (e.g., 1 Kgs 8:13 = 2 Chr 6:2; Pss 61:5; 77:8; 145:13; Dan 9:24; cf. HALOT 799 s.v. עוֹלָם 2). The point would simply be that God has not only ordained all the events that will take place in man’s life (3:1-8), but also preoccupies man with the desire to discover what will happen in the future in terms of the orchestration or timing of these events in his life (3:9-11). This fits well with the description of God’s orchestration of human events in their most appropriate time (3:1-10) and the ignorance of man concerning his future (3:11b). Elsewhere, Qoheleth emphasizes that man cannot learn what the future holds in store for him (e.g., 8:7, 17). This approach is only rarely adopted: “the future” (NJPS margin). (2) The second view is that עֹלָם is not defectively written עוֹלָם (“eternity”) but the segholate noun II עֶלֶם (’elem) that means “dark” (literal) or “ignorance; obscurity; secrecy” (figurative). The related noun תַּעֲלֻמָה (ta’alumah) means “hidden thing; secret,” and the related verb עָלַם (’alam) means “to hide; to conceal” (BDB 761 s.v. I עָלַם; HALOT 834–35 s.v. עלם). This is related to the Ugaritic noun “dark” and the Akkadian verb “to be black; to be dark” (see HALOT 834-35 s.v. עלם). In postbiblical Hebrew the root II עֶלֶם means (i) “secret” and (ii) “forgetfulness” (Jastrow 1084 s.v. עֶלֶם I). Thus the verse would mean that God has “obscured” man’s knowledge so that he cannot discover certain features of God’s program. This approach is adopted by Moffatt which uses the word “mystery.” Similarly, the term may mean “forgetfulness,” that is, God has plagued man with “forgetfulness” so that he cannot understand what God has done from the beginning to the end (e.g., Eccl 1:11). (3) The third view (Delitzsch) is to relate עֹלָם to a cognate Arabic root meaning “knowledge.” The point would be that God has endowed man with “knowledge,” but not enough for man to discover God’s eternal plan. This approach is only rarely adopted: “knowledge” (YLT).

⁴ tn Heb “in their heart.” The Hebrew term translated heart functions as a metonymy of association for man’s intellect, emotions, and will (BDB 524–25 s.v. לֵב 3–6, 9). Here, it probably refers to man’s intellectual capacities, as v. 11 suggests.

⁵ tn The compound preposition מִבְּלִי (mibbÿli, preposition מִן [min] + negative particle בְּלִי [bÿli]) is used as a conjunction here. Elsewhere, it can express cause: “because there is no [or is not]” (e.g., Deut 9:28; 28:55; Isa 5:13; Ezek 34:5; Lam 1:4; Hos 4:6), consequence: “so that there is no [or is not]” (e.g., Ezek 14:5; Jer 2:15; 9:9-11; Zeph 3:6), or simple negation: “without” (e.g., Job 4:11, 20; 6:6; 24:7-8; 31:19). BDB 115 s.v. בְּלִי 3.c.β suggests the negative consequence: “so that not,” while HALOT 133 s.v. בְּלִי 5 suggests the simple negation: “without the possibility of.”

⁶ tn Heb “man.”

⁷ tn Heb “the work that God has done.” The phrase אֶת־הַמַּעֲשֶׂה אֲשֶׁר־עָשָׂה (’et-hamma’aseh ’asher-’asah, “the work which he [i.e., God] has done”) is an internal cognate accusative (direct object and verb are from the same root), used for emphasis (see IBHS 167 §10.2.1g). The repetition of the verb עָשַׂה (“to do”) in 3:11 and 3:14 suggests that this phrase refers to God’s foreordination of all the events and timing of human affairs: God has “made” ( = “foreordained”; עָשַׂה) everything appropriate in his sovereign timing (3:11a), and all that God has “done” ( = “foreordained”; עָשַׂה) will come to pass (3:14). Thus, the verb עָשַׂה functions as a metonymy of effect (i.e., God’s actions) for cause (i.e., God’s sovereign foreordination). The temporal clause “from beginning to end” (3:11) supports this nuance.

⁸ tn Traditionally, “what God has done from the beginning to the end.” The temporal clause מֵרֹאשׁ וְעַד־סוֹף (mero’sh vÿ’ad-sof, “from the beginning to the end”) is traditionally taken in reference to “eternity” (the traditional understanding of הָעֹלָם [ha’olam] earlier in the verse; see the note on “ignorance”), e.g., KJV, NEB, NAB, ASV, NASB, NIV, RSV, NRSV. However, if הָעֹלָם simply denotes “the future” (e.g., HALOT 799 s.v. עוֹלָם 2; BDB 762 s.v. III עוֹלָם 2.a; THAT 2:241), this temporal clause would refer to the events God has ordained to transpire in an individual’s life, from beginning to end. This approach is adopted by one English version: “but without man ever guessing, from first to last, all the things that God brings to pass” (NJPS). This would fit well in the context begun in 3:1 with the fourteen merisms encompassing man’s life, starting with “a time to be born” (i.e., from the beginning in 3:11) and concluding with “a time to die” (i.e., to the end in 3:11). This approach is also supported by the admonition of 3:12-13, namely, since no one knows what will happen to him in the future days of his life, Qoheleth recommends that man enjoy each day as a gift from God.

⁹ tn The phrase “of their lives” does not appear in the Hebrew text, but is supplied in the translation for clarity.

Geneva Bible: Ecc 3:11

He hath made every [thing] beautiful in its time: also he hath set the ^{( c )} world in their heart, so that no man can find out the work that God maketh from the beginning to the end.

^{( c )} God has given man a desire and affection to seek out the things of this world, and to labour in it.

Commentary -- Verse Range Notes

TSK Synopsis: Ecc 3:1-22

1 By the necessary change of times, vanity is added to human travail.

11 There is an excellency in God's works.

16 But as for man, God shall judge his works hereafter, though here he be like a beast.

Maclaren: Ecc 3:11

Eternity In The Heart

He hath made every thing beautiful in his time: also He hath set the world in their heart.'--Eccles. 3:11.

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, of love and hate, for which there is scope and verge enough in one short human life; and his conclusion is, as it always is in the earlier part of this book, that because there is such an endless diversity of possible occupation, and each of them lasts but for a little time, and its opposite has as good a right of existence as itself; therefore, perhaps, it might be as well that a man should do nothing as do all these opposite things which neutralise each other, and the net result of which is nothing. If there be a time to be born and a time to die, nonentity would be the same when all is over. If there be a time to plant and a time to pluck, what is the good of planting? If there be a time for love and a time for hate, why cherish affections which are transient and may be succeeded by their opposites?

And then another current of thought passes through his mind, and he gets another glimpse somewhat different, and says in effect, No! that is not all true--God has made all these different changes, and although each of them seems contradictory of the other, in its own place and at its own time each is beautiful and has a right to exist.' The contexture of life, and even the perplexities and darknesses of human society, and the varieties of earthly condition--if they be confined within their own proper limits, and regarded as parts of a whole--they are all co-operant to an end. As from wheels turning different ways in some great complicated machine, and yet fitting by their cogs into one another, there may be a resultant direct motion produced even by these apparently antagonistic forces.

But the second clause of our text adds a thought which is in some sense contrasted with this.

The word rendered world' is a very frequent one in the Old Testament, and has never but one meaning, and that meaning is eternity. He hath set eternity in their heart.'

Here, then, are two antagonistic facts. They are transient things, a vicissitude which moves within natural limits, temporary events which are beautiful in their season. But there is also the contrasted fact, that the man who is thus tossed about, as by some great battledore wielded by giant powers in mockery, from one changing thing to another, has relations to something more lasting than the transient. He lives in a world of fleeting change, but he has eternity' in his heart.' So between him and his dwelling-place, between him and his occupations, there is a gulf of disproportion. He is subjected to these alternations, and yet bears within him a repressed but immortal consciousness that he belongs to another order of things, which knows no vicissitude and fears no decay. He possesses stifled and misinterpreted longings which, however starved, do yet survive, after unchanging Being and eternal Rest. And thus endowed, and by contrast thus situated, his soul is full of the blank misgiving of a creature moving about in worlds not realised.' Out of these two facts--says our text--man's where and man's what, his nature and his position, there rises a mist of perplexity and darkness that wraps the whole course of the divine actions--unless, indeed, we have reached that central height of vision above the mists, which this Book of Ecclesiastes puts forth at last as the conclusion of the whole matter--Fear God, and keep His commandments.' If transitory things with their multitudinous and successive waves toss us to solid safety on the Rock of Ages, then all is well, and many mysteries will be clear. But if not, if we have not found, or rather followed, the one God-given way of harmonising these two sets of experiences--life in the transient, and longings for the eternal--then their antagonism darkens our thoughts of a wise and loving Providence, and we have lost the key to the confused riddle which the world then presents. He hath made everything beautiful in his time: also He hath set Eternity in their heart, so that no man can find out the work that God maketh from the beginning to the end.'

Such, then, being a partial but, perhaps, not entirely inadequate view of the course of thought in the words before us, I may now proceed to expand the considerations thus brought under our notice in them. These may be gathered up in three principal ones: the consciousness of Eternity in every heart; the disproportion thence resulting between this nature of ours and the order of things in which we dwell; and finally, the possible satisfying of that longing in men's hearts--a possibility not indeed referred to in our text, but unveiled as the final word of this Book of Ecclesiastes, and made clear to us in Jesus Christ.

I. Consider That Eternity Is Set In Every Human Heart.

The expression is, of course, somewhat difficult, even if we accept generally the explanation which I have given. It may be either a declaration of the actual immortality of the soul, or it may mean, as I rather suppose it to do, the consciousness of eternity which is part of human nature.

The former idea is no doubt closely connected with the latter, and would here yield an appropriate sense. We should then have the contrast between man's undying existence and the transient trifles on which he is tempted to fix his love and hopes. We belong to one set of existences by our bodies, and to another by our souls. Though we are parts of the passing material world, yet in that outward frame is lodged a personality that has nothing in common with decay and death. A spark of eternity dwells in these fleeting frames. The laws of physical growth and accretion and maturity and decay, which rule over all things material, do not apply to my true self. In our embers is something that doth live.' Whatsoever befalls the hairs that get grey and thin, and the hands that become wrinkled and palsied, and the heart that is worn out by much beating, and the blood that clogs and clots at last, and the filmy eye, and all the corruptible frame; yet, as the heathen said, I shall not all die,' but deep within this transient clay house, that must crack and fall and be resolved into the elements out of which it was built up, there dwells an immortal guest, an undying personal self. In the heart, the inmost spiritual being of every man, eternity, in this sense of the word, does dwell.

Commonplaces,' you say. Yes; commonplaces, which word means two things--truths that affect us all, and also truths which, because they are so universal and so entirely believed, are all but powerless. Surely it is not time to stop preaching such truths as long as they are forgotten by the overwhelming majority of the people who acknowledge them. Thank God! the staple of the work of us preachers is the reiteration of commonplaces, which His goodness has made familiar, and our indolence and sin have made stale and powerless.

My brother! you would he a wiser man if, instead of turning the edge of statements which you know to be true, and which, if true, are infinitely solemn and important, by commonplace sarcasm about pulpit commonplaces, you would honestly try to drive the familiar neglected truth home to your mind and heart. Strip it of its generality and think, It is true about me. I live for ever. My outward life will cease, and my dust will return to dust--but I shall last undying.' And ask yourselves--What then? Am I making "provision for the flesh, to fulfil the lusts thereof," in more or less refined fashion, and forgetting to provide for that which lives for evermore? Eternity is in my heart. What a madness it is to go on, as if either I were to continue for ever among the shows of time, or when I leave them all, to die wholly and be done with altogether!'

But, probably, the other interpretation of these words is the truer. The doctrine of immortality does not seem to be stated in this Book of Ecclesiastes, except in one or two very doubtful expressions. And it is more in accordance with its whole tone to suppose the Preacher here to be asserting, not that the heart or spirit is immortal, but that, whether it is or no, in the heart is planted the thought, the consciousness of eternity--and the longing after it.

Let me put that into other words. We, brethren, are the only beings on this earth who can think the thought and speak the word--Eternity. Other creatures are happy while immersed in time; we have another nature, and are disturbed by a thought which shines high above the roaring sea of circumstance in which we float.

I do not care at present about the metaphysical puzzles that have been gathered round that conception, nor care to ask whether it is positive or negative, adequate or inadequate. Enough that the word has a meaning, that it corresponds to a thought which dwells in men's minds. It is of no consequence at all for our purpose, whether it is a positive conception, or simply the thinking away of all limitations. I know what God is, when you do not ask me.' I know what eternity is, though I cannot define the word to satisfy a metaphysician. The little child taught by some grandmother Lois, in a cottage, knows what she means when she tells him you will live for ever,' though both scholar and teacher would be puzzled to put it into other words. When we say eternity flows round this bank and shoal of time, men know what we mean. Heart answers to heart; and in each heart lies that solemn thought--for ever!

Like all other of the primal thoughts of men's souls, it may be increased in force and clearness, or it may be neglected and opposed, and all but crushed. The thought of God is natural to man, the thought of right and wrong is natural to man--and yet there may be atheists who have blinded their eyes, and there may be degraded and almost animal natures who have seared their consciences and called sweet bitter and evil good. Thus men may so plunge themselves into the present as to lose the consciousness of the eternal--as a man swept over Niagara, blinded by the spray and deafened by the rush, would see or hear nothing outside the green walls of the death that encompassed him. And yet the blue sky with its peaceful spaces stretches above the hell of waters.

So the thought is in us all--a presentiment and a consciousness; and that universal presentiment itself goes far to establish the reality of the unseen order of things to which it is directed. The great planet that moves on the outmost circle of our system was discovered because that next it wavered in its course in a fashion which was inexplicable, unless some unknown mass was attracting it from across millions of miles of darkling space. And there are' perturbations' in our spirits which cannot be understood, unless from them we may divine that far-off and unseen world, that has power from afar to sway in their orbits the little lives of mortal men. It draws us to itself--but, alas! the attraction may be resisted and thwarted. The dead mass of the planet bends to the drawing, but we can repel the constraint which the eternal world would exercise upon us--and so that consciousness which ought to be our nobleness, as it is our prerogative, may become our shame, our misery, and our sin.

That Eternity which is set in our hearts is not merely the thought of ever-during Being, or of an everlasting order of things to which we are in some way related. But there are connected with it other ideas besides those of mere duration. Men know what perfection means. They understand the meaning of perfect goodness; they have the notion of infinite Wisdom and boundless Love. These thoughts are the material of all poetry, the thread from which the imagination creates all her wondrous tapestries. This capacity for the Infinite,' as people call it--which is only a fine way of putting the same thought as that in our text--which is the prerogative of human spirits, is likewise the curse of many spirits. By their misuse of it they make it a fatal gift, and turn it into an unsatisfied desire which gnaws their souls, a famished yearning which roars, and suffers hunger.' Knowing what perfection is, they turn to limited natures and created hearts for their rest. Having the haunting thought of an absolute Goodness, a perfect Wisdom, an endless Love, an eternal Life--they try to find the being that corresponds to their thought here on earth, and so they are plagued with endless disappointment.

My brother! God has put eternity in your heart. Not only will you live for ever, but also in your present life you have a consciousness of that eternal and infinite and all-sufficient Being that lives above. You have need of Him, and whether you know it or not, the tendrils of your spirits, like some climbing plant not fostered by a careful hand but growing wild, are feeling out into the vacancy in order to grasp the stay which they need for their fruitage and their strength.

By the make of our spirits, by the possibilities that dawn dim before us, by the thoughts whose very sweetness yieldeth proof that they were born for immortality,'--by all these and a thousand other signs and facts in every human life we say, God has set eternity in their hearts!'

II. And Then Turn To The Second Idea That Is Here.

The disproportion between this our nature, and the world in which we dwell.

The writer of this book (whether Solomon or no we need not stay to discuss) looks out upon the world; and in accordance with the prevailing tone of all the earlier parts of his contemplations, finds in this prerogative of man but another reason for saying, All is vanity and vexation of spirit.'

Two facts meet him antagonistic to one another : the place that man occupies, and the nature that man hears. This creature with eternity in his heart, where is he set? what has he got to work upon? what has he to love and hold by, to trust to, and anchor his life on? A crowd of things, each well enough, but each having a time--and though they be beautiful in their time, yet fading and vanishing when it has elapsed. No multiplication of times will make eternity. And so with that thought in his heart, man is driven out among objects perfectly insufficient to meet it.

Christ said, Foxes have holes, and birds of the air have nests, but the Son of man hath not where to lay His head '--and while the words have their proper and most pathetic meaning in the history of His own earthly life of travail and toil for our sakes, we may also venture to give them the further application, that all the lower creatures are at rest here, and that the more truly a man is man, the less can he find, among all the shadows of the present, a pillow for his head, a place of repose for his heart. The animal nature is at home in the material world, the human nature is not.

Every other creature presents the most accurate correspondence between nature and circumstances, powers and occupations. Man alone is like some poor land-bird blown out to sea, and floating half-drowned with clinging plumage on an ocean where the dove finds no rest for the sole of her foot,' or like some creature that loves to glance in the sunlight, but is plunged into the deepest recesses of a dark mine. In the midst of a universe marked by the nicest adaptations of creatures to their habitation, man alone, the head of them all, presents the unheard-of anomaly that he is surrounded by conditions which do not fit his whole nature, which are not adequate for all his powers, on which he cannot feed and nurture his whole being. To what purpose is this waste?' Hast thou made all men in vain?'

Everything is beautiful in its time.' Yes, and for that very reason, as this Book of Ecclesiastes says in another verse, Because to every purpose there is time and judgment, therefore the misery of man is great upon him.' It was happy when we loved; but the day of indifference and alienation and separation comes. Our spirits were glad when we were planting; but the time for plucking up that which was planted is sure to draw near. It was blessed to pour out our souls in the effluence of love, or in the fullness of thought, and the time to speak was joyous; but the dark day of silence comes on. When we twined hearts and clasped hands together it was glad, and the time when we embraced was blessed; but the time to refrain from embracing is as sure to draw near. It is good for the eyes to behold the sun, but so certainly as it rolls to its bed in the west, and leaves the world to darkness' and to us, do all earthly occupations wane and fade, and all possessions shrivel and dwindle, and all associations snap and drop and end, and the whirligig of time works round and takes away everything which it once brought us.

And so man, with eternity in his heart, with the hunger in his spirit after an unchanging whole, an absolute good, an ideal perfectness, an immortal being --is condemned to the treadmill of transitory revolution. Nothing continueth in one stay, For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof.' It is limited, it is changeful, it slips from under us as we stand upon it, and therefore, mystery and perplexity stoop down upon the providence of God, and misery and loneliness enter into the heart of man. These changeful things, they do not meet our ideal, they do not satisfy our wants, they do not last even our duration.

The misery of man is great upon him,' said the text quoted a moment ago. And is it not? Is this present life enough for you? Sometimes you fancy it is. Many of us habitually act on the understanding that it is, and treat all that I have been saying about the disproportion between our nature and our circumstances as not true about them. This world not enough for me!' you say--Yes! it is; only let me get a little more of it, and keep what I get, and I shall be all right.' So then--a little more' is wanted, is it? And that little more' will always be wanted, and besides it, the guarantee of permanence will always be wanted, and failing these, there will be a hunger that nothing can fill which belongs to earth. Do you remember the bitter experience of the poor prodigal, he would fain have filled his belly with the husks'? He tried his best to live upon the horny, in nutritious pods, but he could not; and after them he still was perishing with hunger.' So it is with us all when we try to fill the soul and satisfy the spirit with earth or aught that holds of it. It is as impossible to still the hunger of the heart with that, as to stay the hunger of the body with wise sayings or noble sentiments.

I appeal to your real selves, to your own past experience. Is it not true that, deep below the surface contentment with the world and the things of the world, a dormant but slightly slumbering sense of want and unsatisfied need lies in your souls? Is it not true that it wakes sometimes at a touch; that the tender, dying light of sunset, or the calm abysses of the mighty heavens, or some strain of music, or a line in a book, or a sorrow in your heart, or the solemnity of a great joy, or close contact with sickness and death, or the more direct appeals of Scripture and of Christ, stir a wistful yearning and a painful sense of emptiness in your hearts, and of insufficiency in all the ordinary pursuits of your lives? It cannot but be so; for though it be true that our natures are in some measure subdued to what we work in, and although it is possible to atrophy the deepest parts of our being by long neglect or starvation, yet you will never do that so thoroughly but that the deep-seated longing will break forth at intervals, and the cry of its hunger echo through the soul. Many of us do our best to silence it. But I, for my part, believe that, however you have crushed and hardened your souls by indifference, by ambition, by worldly cares, by frivolous or coarse pleasures, or by any of the thousand other ways in which you can do it--yet there is some response in your truest self to my poor words when I declare that a soul without God is an empty and an aching soul!

These things which, even in their time of beauty, are not enough for a man's soul--have all but a time to be beautiful in, and then they fade and die. A great botanist made what he called a floral clock' to mark the hours of the day by the opening and closing of flowers. It was a graceful and yet a pathetic thought. One after another they spread their petals, and their varying colours glow in the light. But one after another they wearily shut their cups, and the night falls, and the latest of them folds itself together, and all are hidden away in the dark. So our joys and treasures, were they sufficient did they last, cannot last. After a summer's day comes a summer's night, and after a brief space of them comes winter, when all are killed and the leafless trees stand silent,

Bare, ruined choirs, where late the sweet birds sang.'

We cleave to these temporal possessions and joys, and the natural law of change sweeps them away from us one by one. Most of them do not last so long as we do, and they pain us when they pass away from us. Some of them last longer than we do, and they pain us when we pass away from them. Either way our hold of them is a transient hold, and one knows not whether is the sadder--the bare garden beds where all have done blowing, and nothing remains but a tangle of decay, or the blooming beauty from which a man is summoned away, leaving others to reap what he has sown. Tragic enough are both at the best--and certain to befall us all. We live and they fade; we die and they remain. We live again and they are far away. The facts are so, We may make them a joy or a sorrow as we will Transiency is stamped on all our possessions, occupations, and delights. We have the hunger for eternity in our souls, the thought of eternity in our hearts, the destination for eternity written on our inmost being, and the need to ally ourselves with eternity proclaimed even by the most short-lived trifles of time. Either these things will be the blessing or the curse of our lives. Which do you mean that they shall be for you?

III. These Thoughts Lead Us To Consider The Possible Satisfying Of Our Souls.

This Book of Ecclesiastes is rather meant to enforce the truth of the weariness and emptiness of a godless life, than of the blessedness of a godly one. It is the record of the struggles of a soul--the confessions of an inquiring spirit'--feeling and fighting its way through many errors, and many partial and unsatisfactory solutions of the great problem of life, till he reaches the one in which he can rest. When he has touched that goal his work is done. And so the devious way is told in the book at full length, while a sentence sets forth the conclusion to which he was working, even when he was most bewildered. The conclusion of the whole matter' is Fear God and keep His commandments.' That is all that a man needs. It is the whole of man.' All is' not vanity and vexation of spirit' then--but all things work together for good to them that love God.'

The Preacher in his day learned that it was possible to satisfy the hunger for eternity, which had once seemed to him a questionable blessing. He learned that it was a loving Providence which had made man's home so little fit for him, that he might seek the city which hath foundations.' He learned that all the pain of passing beauty, and the fading flowers of man's goodliness, were capable of being turned into a solemn joy. Standing at the centre, he saw order instead of chaos, and when he had come back, after all his search, to the old simple faith of peasants and children in Judah, to fear God and keep His commandments, he understood why God had set eternity in man's heart, and then flung him out, as if in mockery, amidst the stormy waves of the changeful ocean of time.

And we, who have a further word from God, may have a fuller and yet more blessed conviction, built upon our own happy experience, if we choose, that it is possible for us to have that deep thirst slaked, that longing appeased. We have Christ to trust to and to love. He has given Himself for us that all our many sins against the eternal love and our guilty squandering of our hearts upon transitory treasures may be forgiven. He has come amongst us, the Word in human flesh, that our poor eyes may see the Eternal walking amidst the things of time and sense, and may discern a beauty in Him beyond whatsoever things are lovely.' He has come that we through Him may lay hold on God, even as in Him God lays hold on us. As in mysterious and transcendent union the divine takes into itself the human in that person of Jesus, and Eternity is blended with Time; we, trusting Him and yielding our hearts to Him, receive into our poor lives an incorruptible seed, and for us the soul-satisfying realities that abide for ever mingle with and are reached through the shadows that pass away.

Brethren, yield yourselves to Him! In conscious unworthiness, in lowly penitence, let us cast ourselves on Jesus Christ, our Sacrifice, for pardon and peace! Trust Him and love Him l Live by Him and for Him! And then, the loftiest thoughts of our hearts, as they seek after absolute perfection and changeless love, shall be more than fulfilled in Him who is more than all that man ever dreamed, because He is the perfection of man, and the Son of God.

Love Christ and live in Him, taking Him for the motive, the spring, and the very atmosphere of your lives, and then no capacities will languish for lack of either stimulus or field, and no weariness will come over you, as if you were a stranger from your home. For if Christ be near us, all things go well with us. If we live for Him, the power of that motive will make all our nature blossom like the vernal woods, and dry branches break into leafage. If we dwell in Him, we shall be at home wherever we are, like the patriarch who pitched his tent in many lands, but always had the same tent wherever he went. So we shall have the one abode, though its place in the desert may vary--and we shall not need to care whether the encampment be beneath the palm-trees and beside the wells of Elim, or amidst the drought of Marah, so long as the same covering protects us, and the same pillar of fire burns above us.

Love Christ, and then the eternity in the heart will not be a great aching void, but will be filled with the everlasting life which Christ gives, and is. The vicissitude will really become the source of freshness and progress which God meant it to be. Everything which, when made our all-sufficient portion, becomes stale and unprofitable, even in its time, will be apparelled in celestial light. It shall all be lovely and pleasant while it lasts, and its beauty will not be saddened by the certainty of its decay, nor its empty place a pain when it has passed away.

Take Christ for Saviour and Friend, your Guide and Support through time, and Himself your Eternity and Joy, then all discords are reconciled--and all things are yours--whether the world, or life, or death, or things present, or things to come; all are yours, and ye are Christ's, and Christ is God's.'

MHCC: Ecc 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.

Matthew Henry: Ecc 3:11-15

We have seen what changes there are in the world, and must not expect to find the world more sure to us than it has been to others. Now here Solomon shows the hand of God in all those changes; it is he that has made every creature to be that to us which it is, and therefore we must have our eye always upon him.

I. We must make the best of that which is, and must believe it best for the present, and accommodate ourselves to it: He has made every thing beautiful in his time (Ecc 3:11), and therefore, while its time lasts, we must be reconciled to it: nay, we must please ourselves with the beauty of it. Note, 1. Every thing is as God has made it; it is really as he appointed it to be, not as it appears to us. 2. That which to us seems most unpleasant is yet, in its proper time, altogether becoming. Cold is as becoming in winter as heat in summer; and the night, in its turn, is a black beauty, as the day, in its turn, is a bright one. 3. There is a wonderful harmony in the divine Providence and all its disposals, so that the events of it, when they come to be considered in their relations and tendencies, together with the seasons of them, will appear very beautiful, to the glory of God and the comfort of those that trust in him. Though we see not the complete beauty of Providence, yet we shall see it, and a glorious sight it will be, when the mystery of God shall be finished. Then every thing shall appear to have been done in the most proper time and it will be the wonder of eternity, Deu 32:4. Eze 1:18.

II. We must wait with patience for the full discovery of that which to us seems intricate and perplexed, acknowledging that we cannot find out the work that God makes from the beginning to the end, and therefore must judge nothing before the time. We are to believe that God has made all beautiful. Every thing is done well, as in creation, so in providence, and we shall see it when the end comes, but till then we are incompetent judges of it. While the picture is in drawing, and the house in building, we see not the beauty of either; but when the artist has put his last hand to them, and given them their finishing strokes, then all appears very good. We see but the middle of God's works, not from the beginning of them (then we should see how admirably the plan was laid in the divine counsels), nor to the end of them, which crowns the action (then we should see the product to be glorious), but we must wait till the veil be rent, and not arraign God's proceedings nor pretend to pass judgment on them. Secret things belong not to us. Those words, He has set the world in their hearts, are differently understood. 1. Some make them to be a reason why we may know more of God's works than we do; so Mr. Pemble: "God has not left himself without witness of his righteous, equal, and beautiful ordering of things, but has set it forth, to be observed in the book of the world, and this he has set in men's hearts, given man a large desire, and a power, in good measure, to comprehend and understand the history of nature, with the course of human affairs, so that, if men did but give themselves to the exact observation of things, they might in most of them perceive an admirable order and contrivance."2. Others make them to be a reason why we do not know so much of God's works as we might; so bishop Reynolds: "We have the world so much in our hearts, are so taken up with thoughts and cares of worldly things, and are so exercised in our travail concerning them, that we have neither time nor spirit to eye God's hand in them."The world has not only gained possession of the heart, but has formed prejudices there against the beauty of God's works.

III. We must be pleased with our lot in this world, and cheerfully acquiesce in the will of God concerning us, and accommodate ourselves to it. There is no certain, lasting, good in these things; what good there is in them we are here told, Ecc 3:12, Ecc 3:13. We must make a good use of them, 1. For the benefit of others. All the good there is in them is to do good with them, to our families, to our neighbours, to the poor, to the public, to its civil and religious interests. What have we our beings, capacities, and estates for, but to be some way serviceable to our generation? We mistake if we think we were born for ourselves. No; it is our business to do good; it is in doing good that there is the truest pleasure, and what is so laid out is best laid up and will turn to the best account. Observe, It is to do good in this life, which is short and uncertain; we have but a little time to be doing good in, and therefore had need to redeem time. It is in this life, where we are in a state of trial and probation for another life. Every man's life is his opportunity of doing that which will make for him in eternity. 2. For our own comfort. Let us make ourselves easy, rejoice, and enjoy the good of our labour, as it is the gift of God, and so enjoy God in it, and taste his love, return him thanks, and make him the centre of our joy, eat and drink to his glory, and serve him with joyfulness of heart, in the abundance of all things. If all things in this world be so uncertain, it is a foolish thing for men sordidly to spare for the present, that they may hoard up all for hereafter; it is better to live cheerfully and usefully upon what we have, and let tomorrow take thought for the things of itself. Grace and wisdom to do this is the gift of God, and it is a good gift, which crowns the gifts of his providential bounty.

IV. We must be entirely satisfied in all the disposals of the divine Providence, both as to personal and public concerns, and bring our minds to them, because God, in all, performs the thing that is appointed for us, acts according to the counsel of his will; and we are here told, 1. That that counsel cannot be altered, and therefore it is our wisdom to make a virtue of necessity, by submitting to it. It must be as God wills: I know (and every one knows it that knows any thing of God) that whatsoever God does it shall be for ever, Ecc 3:14. He is in one mind, and who can turn him? His measures are never broken, nor is he ever put upon new counsels, but what he has purposed shall be effected, and all the world cannot defeat nor disannul it. It behoves us therefore to say, "Let it be as God wills,"for, how cross soever it may be to our designs and interests, God's will is his wisdom. 2. That that counsel needs not to be altered, for there is nothing amiss in it, nothing that can be amended. If we could see it altogether at one view, we should see it so perfect that nothing can be put to it, for there is no deficiency in it, nor any thing taken from it, for there is nothing in it unnecessary, or that can be spared. As the word of God, so the works of God are every one of them perfect in its kind, and it is presumption for us either to add to them or to diminish from them, Deu 4:2. It is therefore as much our interest, as our duty, to bring our wills to the will of God.

V. We must study to answer God's end in all his providences, which is in general to make us religious. God does all that men should fear before him, to convince them that there is a God above them that has a sovereign dominion over them, at whose disposal they are and all their ways, and in whose hands their times are and all events concerning them, and that therefore they ought to have their eyes ever towards him, to worship and adore him, to acknowledge him in all their ways, to be careful in every thing to please him, and afraid of offending him in any thing. God thus changes his disposals, and yet is unchangeable in his counsels, not to perplex us, much less to drive us to despair, but to teach us our duty to him and engage us to do it. That which God designs in the government of the world is the support and advancement of religion among men.

VI. Whatever changes we see or feel in this world, we must acknowledge the inviolable steadiness of God's government. The sun rises and sets, the moon increases and decreases, and yet both are where they were, and their revolutions are in the same method from the beginning according to the ordinances of heaven; so it is with the events of Providence (Ecc 3:15): That which has been is now. God has not of late begun to use this method. No; things were always as mutable and uncertain as they are now, and so they will be: That which is to be has already been; and therefore we speak inconsiderately when we say, "Surely the world was never so bad as it is now,"or "None ever met with such disappointments as we meet with,"or "The times will never mend;"they may mend with us, and after a time to mourn there may come a time to rejoice, but that will still be liable to the common character, to the common fate. The world, as it has been, is and will be constant in inconstancy; for God requires that which is past, that is, repeats what he has formerly done and deals with us no otherwise than as he has used to deal with good men; and shall the earth be forsaken for us, or the rock removed out of his place? There has no change befallen us, nor any temptation by it overtaken us, but such as is common to men. Let us not be proud and secure in prosperity, for God may recall a past trouble, and order that to seize us and spoil our mirth (Psa 30:7); nor let us despond in adversity, for God may call back the comforts that are past, as he did to Job. We may apply this to our past actions, and our behaviour under the changes that have affected us. God will call us to account for that which is past; and therefore, when we enter into a new condition, we should judge ourselves for our sins in our former condition, prosperous or afflicted.

Keil-Delitzsch: Ecc 3:10-11

"I saw the travail, which God gave to the children of men to fatigue themselves with it - : He hath well arranged everything beautiful in its appointed time; He hath also put eternity in their heart, so that man cannot indeed wholly search through from beginning to end the work which God accomplisheth."As at Ecc 1:14, ראיתי is here seeing in the way of research, as elsewhere, e.g. , at Ecc 2:24, it is as the result of research. In Ecc 3:10 the author says that he closely considered the labour of men, and in Ecc 3:11 he states the result. It is impossible to render the word ענין everywhere by the same German (or English) word: Ecc 1:13, wearisome trouble; Ecc 2:26, business; here: steplang7 Geschäftigkeit , the idea is in all the three places the same, viz., an occupation which causes trouble, costs effort. What presented itself to the beholder was (1) that He (viz., God, cf. Ecc 3:10 and Ecc 3:11) has made everything beautiful in its time. The author uses יפה as synon. of טוב (Ecc 3:17); also in other languages the idea of the beautiful is gradually more and more generalized. The suffix in בּעתּו does not refer to God, but to that which is in the time; this word is = ἐν καιρῷ ιδίῳ (Symm.), at its proper time ( vid ., Psa 1:3; Psa 104:27; Jer 5:24, etc.), since, as with יחדּו (together with) and כּלּו (every one), the suffix is no longer thought of as such. Like יפה , בעתו as pred. conception belongs to the verb: He has made everything beautiful; He has made everything (falling out) at its appointed time. - The beauty consists in this, that what is done is not done sooner or later than it ought to be, so as to connect itself as a constituent part to the whole of God's work. The pret. עשׂה is to be also interpreted as such: He "has made,"viz., in His world-plan, all things beautiful, falling out at the appointed time; for that which acquires an actual form in the course of history has a previous ideal existence in the knowledge and will of God ( vid ., under Isa 22:11; Isa 37:26).

That which presented itself to the beholder was - (2) the fact that He (God) had put את־העלם in their hearts ( i.e. , the hearts of men). Gaab and Spohn interpret 'olam in the sense of the Arab. 'ilam , knowledge, understanding; and Hitz., pointing the word accordingly עלם , translates: "He has also placed understanding in their heart, without which man,"etc. The translation of אשׁר אשׁלי is not to be objected to; מבּ is, however, only seldom a conjunction, and is then to be translated by eo quod , Exo 14:11; 2Ki 1:3, 2Ki 1:6, 2Ki 1:16, which is not appropriate here; it will thus be here also a prep., and with asher following may mean "without which,"as well as "without this, that"= "besides that"(Venet. ἄνευ τοῦ ὃτι , "except that"), as frequently כּי אפס , e.g. , at Amo 9:8. But that Arab. 'ilam is quite foreign to the Heb., which has no word עלם in the sense of "to rise up, to be visible, knowable,"which is now also referred

(Note: Vid ., Fried. Delitzsch's Assyr. Stud . (1874), p. 39. Otherwise Fleischer, who connects 'alima , "to know,"with 'alam , "to conceal,"so that to know = to be concealed, sunk deep, initiated in something (with ba of the obj., as sh'ar , whence shâ'ir , the poet as "one who marks").)

to for the Assyr. as the stem-word of עילם = highland. It is true Hitzig believes that he has found the Heb. עלם = wisdom, in Sir. 6:21, where there is a play on the word with נעלם , "concealed:" σοφία γὰρ κατὰ τὸ ὄνομα αὐτῆς ἐστί , καὶοὐ πολλοῖς ἐστὶ φανερά . Drusius and Eichhorn have here already taken notice of the Arab. 'ilam ; but Fritzsche with right asks, "Shall this word as Heb. be regarded as traceable only here and falsely pointed only at Ecc 3:11, and shall no trace of it whatever be found in the Chald., Syr., and Rabbin.?"We have also no need of it. That Ben-Sira has etymologically investigated the word חכמה as going back to חכם , R. chap, "to be firm, shut up, dark"( vid ., at Psa 10:8), is certainly very improbable, but so much the more probable (as already suggested by Drusius) that he has introduced

(Note: Grätz translates eth -ha'olam by "ignorance"( vid ., Orelli, p. 83). R. Achwa in the Midrash has added here the scriptio defectiva with the remark, שהועלם וגו , "for the mysterious name of God is concealed from them.")

into חכמה , after the Aram. אכם , nigrescere , the idea of making dark. Does eth -ha'olam in this passage before us then mean "the world"(Jerome, Luther, Ewald), or "desire after the knowledge of the world"(Rashi), or "worldly-mindedness"(Gesen., Knobel)? The answer to this has been already given in my Psychol . p. 406 (2nd ed.): "In post-bibl. Heb. 'olam denotes not only 'eternity' backwards and forwards as infinite duration, but also 'the world' as that which endures for ever ( αἰών , seculum ); the world in this latter sense is, however, not yet known

(Note: In the Phoen. also, 'olam , down to a late period, denotes not the world, but eternity: melek 'olam , βασιλεὺς αἰώνος ( αἰώνιος ), seculo frugifero on a coin = the fruit-bringing 'olam ( Αἰών ).)

to the bibl. language, and we will thus not be able to interpret the words of Koheleth of the impulse of man to reflect on the whole world."In itself, the thought that God has placed the whole world in man's heart is not untrue: man is, indeed, a micro-cosmos , in which the macrocosmos mirrors itself (Elster), but the connection does not favour it; for the discussion does not proceed from this, that man is only a member in the great universe, and that God has given to each being its appointed place, but that in all his experience he is conditioned by time, and that in the course of history all that comes to him, according to God's world-plan, happens at its appointed time. But the idea by which that of time, את ( זמן ), is surpassed is not the world, but eternity, to which time is related as part is to the whole (Cicero, Inv . i. 26. 39, tempus est pars quaedam aeternitatis ). The Mishna language contains, along with the meaning of world, also this older meaning of 'olam , and has formed from it an adv. עולמית , aeterne . The author means to say that God has not only assigned to each individually his appointed place in history, thereby bringing to the consciousness of man the fact of his being conditioned, but that He has also established in man an impulse leading him beyond that which is temporal toward the eternal: it lies in his nature not to be contented with the temporal, but to break through the limits which it draws around him, to escape from the bondage and the disquietude within which he is held, and amid the ceaseless changes of time to console himself by directing his thoughts to eternity.

This saying regarding the desiderium aeternitatis being planted in the heart of man, is one of the profoundest utterances of Koheleth. In fact, the impulse of man shows that his innermost wants cannot be satisfied by that which is temporal. He is a being limited by time, but as to his innermost nature he is related to eternity. That which is transient yields him no support, it carries him on like a rushing stream, and constrains him to save himself by laying hold on eternity. But it is not so much the practical as the intellectual side of this endowment and this peculiar dignity of human nature which Koheleth brings her to view.

It is not enough for man to know that everything that happens has its divinely-ordained time. There is an instinct peculiar to his nature impelling him to pass beyond this fragmentary knowledge and to comprehend eternity; but his effort is in vain, for (3) "man is unable to reach unto the work which God accomplisheth from the beginning to the end."The work of God is that which is completing itself in the history of the world, of which the life of individual men is a fragment. Of this work he says, that God has wrought it עשׂה ; because, before it is wrought out in its separate "time,"it is already completed in God's plan. Eternity and this work are related to each other as the accomplished and the being accomplished, they are interchangeably the πλήρωμα to each other. ימצא is potential, and the same in conception as at Ecc 8:17; Job 11:7; Job 37:23; a knowledge is meant which reaches to the object, and lays hold of it. A laying hold of this work is an impossibility, because eternity, as its name 'olam denotes, is the concealed, i.e. , is both forwards and backwards immeasurable. The desiderium aeternitatis inherent in man thus remains under the sun unappeased. He would raise himself above the limits within which he is confined, and instead of being under the necessity of limiting his attention to isolated matters, gain a view of the whole of God's work which becomes manifest in time; but this all-embracing view is for him unattainable.

If Koheleth had known of a future life - which proves that as no instinct in the natural world is an allusion, so also the impulse toward the eternal, which is natural to man, is no illusion-he would have reached a better ultimatum than the following: -

Constable: Ecc 2:18--6:10

B. General Observations 2:18-6:9

Thus far Solomon had reflected on the futility of all human endeavor generally (1:3-11) and the futility of human achievement (1:12-15) and his own achievements in particular (2:1-17). Next he turned to an evaluation of labor, his own (2:18-20) as well as that of all other people (2:21-6:9).

Constable: Ecc 3:1--4:4

2. Labor and divine providence 3:1-4:3

In this section Solomon expressed his conviction that in view of God's incomprehensible workings all human toil is without permanent profit.

3:1-8 As is customary in Ecclesiastes the writer began this section by stating a thesis (v. 1). He then proceeded to illustrate and to prove it true (vv. 2-8). "Event" (v. 1) means human activity that one engages in by deliberate choice. Each of these events has its proper time and duration.

Verses 2-8 are a poem in which the preacher listed 14 opposites.

"The fact that Solomon utilized polar opposites in a multiple of seven and began his list with birth and death is highly significant. The number seven suggests the idea of completeness and the use of polar opposites--a well-known poetic device called merism--suggests totality (cf. Ps. 139:2-3)."³⁴

The casting of stones (v. 5) probably refers to the ancient custom of destroying a farmer's field by throwing stones on it. The gathering of stones describes the clearing of stones from a field.³⁵ The fact that there are proper times for expressing love and other times for refraining from love reminds us that there are standards for sex, though this is not the only application.

"Verses 1-8 have an important connection with the theme of the book and relate closely to what precedes and to what follows. Man is to take his life day by day from the hand of God (2:24-26; 3:12-13), realizing that God has a fitting time for each thing to be done (v. 1). The significance of this section is that man is responsible to discern the right times for the right actions; and when he does the right action according to God's time, the result is beautiful' (v. 11)."³⁶

3:9 Another rhetorical question expects another negative response (cf. 1:3; 2:11). There is no net gain in one's toil given Solomon's perspective.

". . . one thing that elevates us above the animal world, in addition to the God-given sense of eternity [v. 11], is the desire to understand the whole. This accounts for all science, philosophy, and human knowledge, as well as theology."³⁷

3:10-11 God's plan is unfathomable. Nevertheless, God has an appropriate time for every activity (v. 11). The meaning is not, "beautiful in its own way," as the song goes. God has also placed within the heart of every person a sense of eternity and a desire to know the eternal significance of what we do (v. 11, "set eternity in their heart").

"This quest is a deep-seated desire, a compulsive drive, because man is made in the image of God to appreciate the beauty of creation (on an aesthetic level); to know the character, composition, and meaning of the world (on an academic and philosophical level); and to discern its purpose and destiny (on a theological level). . . . Man has an inborn inquisitiveness and capacity to learn how everything in his experience can be integrated to make a whole."³⁸

"Eternity' to Old Testament people was not timelessness or absence of time. They knew no such realm. It was, rather, extension of time--as far back and as far forward as one could imagine--'time in its wholeness' (JB), sense of time past and future' (NEB)."³⁹

We cannot grasp fully all of God's plans. Consequently because we cannot see the full consequences of our works beyond the grave our labor lacks ultimate gratification.

Verse 11 "summarizes the teacher's whole argument, and in context (3:10-15) it serves equally well as a summary for the entire wisdom corpus."⁴⁰

3:12-13 Solomon repeated his former counsel in view of this limited perspective (cf. 2:24). "Do good" (v. 12) should read "enjoy themselves." We could translate verse 13, "If any man eats and drinks and finds satisfaction in all his toil, it is a gift of God."⁴¹

3:14-15 Solomon described God's plans and our proper response in view of our inability to comprehend them fully. We should fear God.

3:16-4:3 A phenomenon that makes it most difficult for us to understand God's ways and respond to them properly is the problem of injustice in this life. Solomon believed God would eventually balance the scales of justice (v. 17) and that He uses injustice for His own purposes (v. 18). Probably Solomon believed judgment would take place on earth (Prov. 22:22-23), though he did not teach this explicitly. God uses injustice to remind us of our finite bestiality, among other things. We behave as beasts and die like them (vv. 18-20). "The same place" (v. 20) is the grave, not that man's future is identical to an animal's. No one can observe any differences between the future of man and animals, but God has revealed these differences. In view of these things Solomon repeated his counsel (v. 22).

God has, of course, enabled us to see what will occur after we die by giving us additional revelation after Solomon's time. The alternative response to the one Solomon advocated is despair, which reflecting on unjust oppression causes (4:1-3).

Introduction / Outline

JFB: Ecclesiastes (Book Introduction)

The Hebrew title is Koheleth, which the speaker in it applies to himself (Ecc 1:12), "I, Koheleth, was king over Israel." It means an Assembler or Convener of a meeting and a Preacher to such a meeting. The feminine form of the Hebrew noun, and its construction once (Ecc 7:27) with a feminine verb, show that it not only signifies Solomon, the Preacher to assemblies (in which case it is construed with the verb or noun masculine), but also Divine Wisdom (feminine in Hebrew) speaking by the mouth of the inspired king. In six cases out of seven it is construed with the masculine. Solomon was endowed with inspired wisdom (1Ki 3:5-14; 1Ki 6:11-12; 1Ki 9:1-9; 1Ki 11:9-11), specially fitting him for the task. The Orientals delight in such meetings for grave discourse. Thus the Arabs formerly had an assembly yearly, at Ocadh, for hearing and reciting poems. Compare "Masters of assemblies" (see on Ecc 12:11, also Ecc 12:9). "The Preacher taught the people knowledge," probably viva voce ("orally"); 1Ki 4:34; 1Ki 10:2, 1Ki 10:8, 1Ki 10:24; 2Ch 9:1, 2Ch 9:7, 2Ch 9:23, plainly refer to a somewhat public divan met for literary discussion. So "spake," thrice repeated (1Ki 4:32-33), refers not to written compositions, but to addresses spoken in assemblies convened for the purpose. The Holy Ghost, no doubt, signifies also by the term that Solomon's doctrine is intended for the "great congregation," the Church of all places and ages (Psa 22:25; Psa 49:2-4).

Solomon was plainly the author (Ecc 1:12, Ecc 1:16; Ecc 2:15; Ecc 12:9). That the Rabbins attribute it to Isaiah or Hezekiah is explicable by supposing that one or the other inserted it in the canon. The difference of its style, as compared with Proverbs and Song of Solomon, is due to the difference of subjects, and the different period of his life in which each was written; the Song, in the fervor of his first love to God; Proverbs, about the same time, or somewhat later; but Ecclesiastes in late old age, as the seal and testimony of repentance of his apostasy in the intervening period: Psa 89:30, Psa 89:33 proves his penitence. The substitution of the title Koheleth for Solomon (that is, peace), may imply that, having troubled Israel, meantime he forfeited his name of peace (1Ki 11:14, 1Ki 11:23); but now, having repented, he wishes to be henceforth a Preacher of righteousness. The alleged foreign expressions in the Hebrew may have been easily imported, through the great intercourse there was with other nations during his long reign. Moreover, supposed Chaldaisms may be fragments preserved from the common tongue of which Hebrew, Syriac, Chaldee, and Arabic were offshoots.

THE SCOPE of Ecclesiastes is to show the vanity of all mere human pursuits, when made the chief end, as contrasted with the real blessedness of true wisdom, that is, religion. The immortality of the soul is dwelt on incidentally, as subsidiary to the main scope. Moses' law took this truth for granted but drew its sanctions of rewards and punishments in accordance with the theocracy, which was under a special providence of God as the temporal King of Israel, from the present life, rather than the future. But after Israel chose an earthly king, God withdrew, in part, His extraordinary providence, so that under Solomon, temporal rewards did not invariably follow virtue, and punishments vice (compare Ecc 2:16; Ecc 3:19; Ecc 4:1; Ecc 5:8; Ecc 7:15; Ecc 8:14; Ecc 9:2, Ecc 9:11). Hence the need arises to show that these anomalies will be rectified hereafter, and this is the grand "conclusion," therefore, of the "whole" book, that, seeing there is a coming judgment, and seeing that present goods do not satisfy the soul, "man's whole duty is to fear God and keep his commandments" (Ecc 12:13-14), and meanwhile, to use, in joyful and serene sobriety, and not abuse, the present life (Ecc 3:12-13).

It is objected that sensual epicurism seems to be inculcated (Ecc 3:12-13, Ecc 3:22, &c.); but it is a contented, thankful enjoyment of God's present gifts that is taught, as opposed to a murmuring, anxious, avaricious spirit, as is proved by Ecc 5:18, compare with Ecc 5:11-15, not making them the chief end of life; not the joy of levity and folly; a misunderstanding which he guards against in Ecc 7:2-6; Ecc 11:9; Ecc 12:1. Again, Ecc 7:16; Ecc 9:2-10, might seem to teach fatalism and skepticism. But these are words put in the mouth of an objector; or rather, they were the language of Solomon himself during his apostasy, finding an echo in the heart of every sensualist, who wishes to be an unbeliever, and, who, therefore, sees difficulties enough in the world around wherewith to prop up his wilful unbelief. The answer is given (Ecc 7:17-18; Ecc 9:11-12; Ecc 11:1, Ecc 11:6; Ecc 12:13). Even if these passages be taken as words of Solomon, they are to be understood as forbidding a self-made "righteousness," which tries to constrain God to grant salvation to imaginary good works and external strictness with which it wearies itself; also, that speculation which tries to fathom all God's inscrutable counsels (Ecc 8:17), and that carefulness about the future forbidden in Mat 6:25.

THE CHIEF GOOD is that the possession of that which makes us happy, is to be sought as the end, for its own sake; whereas, all other things are but means towards it. Philosophers, who made it the great subject of inquiry, restricted it to the present life, treating the eternal as unreal, and only useful to awe the multitude with. But Solomon shows the vanity of all human things (so-called philosophy included) to satisfy the soul, and that heavenly wisdom alone is the chief good. He had taught so when young (Pro 1:20; Pro 8:1); so also; in Song of Solomon, he had spiritualized the subject in an allegory; and now, after having long personally tried the manifold ways in which the worldly seek to reach happiness, he gives the fruit of his experience in old age.

It is divided into two parts-- Ecc. 1:1-6:10 showing the vanity of earthly things; Ecc. 6:10-12:14, the excellence of heavenly wisdom. Deviations from strict logical methods occur in these divisions, but in the main they are observed. The deviations make it the less stiff and artificial, and the more suited to all capacities. It is in poetry; the hemistichal division is mostly observed, but occasionally not so. The choice of epithets, imagery, inverted order of words, ellipses, parallelism, or, in its absence, similarity of diction, mark versification.

JFB: Ecclesiastes (Outline)

• INTRODUCTION. (Ecc. 1:1-18)

TSK: Ecclesiastes 3 (Chapter Introduction)

Overview

Ecc 3:1, By the necessary change of times, vanity is added to human travail; Ecc 3:11, There is an excellency in God’s works; Ecc 3:16, But as for man, God shall judge his works hereafter, though here he be like a beast.

Poole: Ecclesiastes 3 (Chapter Introduction)

CHAPTER 3

Every thing hath its time; in which, to enjoy it, and therewith do good to others, is our good, Ecc 3:1-13 . God doth all according to his decree that we should fear him, and there is nothing new, Ecc 3:14,15 . The vanity of unjust judgment; God is the great Judge of all, Ecc 3:16,17 ; and he will make men know that they are here but as brute beasts, Ecc 3:18-22 .

MHCC: Ecclesiastes (Book Introduction)

The name of this book signifies " The Preacher." The wisdom of God here preaches to us, speaking by Solomon, who it is evident was the author. At the close of his life, being made sensible of his sin and folly, he recorded here his experience for the benefit of others, as the book of his repentance; and he pronounced all earthly good to be " vanity and vexation of spirit." It convinces us of the vanity of the world, and that it cannot make us happy; of the vileness of sin, and its certain tendency to make us miserable. It shows that no created good can satisfy the soul, and that happiness is to be found in God alone; and this doctrine must, under the blessed Spirit's teaching, lead the heart to Christ Jesus.

MHCC: Ecclesiastes 3 (Chapter Introduction)

(Ecc 3:1-10) The changes of human affairs.

(Ecc 3:11-15) The Divine counsels unchangeable.

(Ecc 3:16-22) The vanity of worldly power.

Matthew Henry: Ecclesiastes (Book Introduction)

An Exposition, with Practical Observations, of The Book of Ecclesiastes

We are still among Solomon's happy men, his happy servants, that stood continually before him to hear his wisdom; and they are the choicest of all the dictates of his wisdom, such as were more immediately given by divine inspiration, that are here transmitted to us, not to be heard, as by them, but once, and then liable to be mistaken or forgotten, and by repetition to lose their beauty, but to be read, reviewed, revolved, and had in everlasting remembrance. The account we have of Solomon's apostasy from God, in the latter end of his reign (1Ki 11:1), is the tragical part of his story; we may suppose that he spoke his Proverbs in the prime of his time, while he kept his integrity, but delivered his Ecclesiastes when he had grown old (for of the burdens and decays of age he speaks feelingly Ecc 12:1-14), and was, by the grace of God, recovered from his backslidings. There he dictated his observations; here he wrote his own experiences; this is what days speak, and wisdom which the multitude of years teaches. The title of the book and the penman we shall meet with in the first verse, and therefore shall here only observe,

I. That it is a sermon, a sermon in print; the text is (Ecc 1:2), Vanity of vanities, all is vanity; that is the doctrine too; it is proved at large by many arguments and an induction of particulars, and divers objections are answered, and in the close we have the use and application of all, by way of exhortation, to remember our Creator, to fear him, and to keep his commandments. There are indeed many things in this book which are dark and hard to be understood, and some things which men of corrupt minds wrest to their own destruction, for want of distinguishing between Solomon's arguments and the objections of atheists and epicures; but there is enough easy and plain to convince us (if we will admit the conviction) of the vanity of the world, and its utter insufficiency to make us happy, the vileness of sin, and its certain tendency to make us miserable, and of the wisdom of being religious, and the solid comfort and satisfaction that are to be had in doing our duty both to God and man. This should be intended in every sermon, and that is a good sermon by which these points are in any measure gained. II. That it is a penitential sermon, as some of David's psalms are penitential psalms; it is a recantation-sermon, in which the preacher sadly laments his own folly and mistake, in promising himself satisfaction in the things of this world, and even in the forbidden pleasures of sense, which now he finds more bitter than death. His fall is a proof of the weakness of man's nature: Let not the wise man glory in his wisdom, nor say, " I shall never be such a fool as to do so and so," when Solomon himself, the wisest of men, played the fool so egregiously; nor let the rich man glory in his riches, since Solomon's wealth was so great a snare to him, and did him a great deal more hurt than Job's poverty did him. His recovery is a proof of the power of God's grace, in bringing one back to God that has gone so far from him; it is a proof too of the riches of God's mercy in accepting him notwithstanding the many aggravations of his sin, pursuant to the promise made to David, that if his children should commit iniquity they should be corrected, but not abandoned and disinherited, 2Sa 7:14, 2Sa 7:15. Let him therefore that thinks he stands take heed lest he fall; and let him that has fallen make haste to get up again, and not despair either of assistance or acceptance therein. III. That it is a practical profitable sermon. Solomon, being brought to repentance, resolves, like his father, to teach transgressors God's way (Psa 51:13) and to give warning to all to take heed of splitting upon those rocks which had been fatal to him; and these were fruits meet for repentance. The fundamental error of the children of men, and that which is at the bottom of all their departures from God, is the same with that of our first parents, hoping to be as gods by entertaining themselves with that which seems good for food, pleasant to the eyes, and desirable to make one wise. Now the scope of this book is to show that this is a great mistake, that our happiness consists not in being as gods to ourselves, to have what we will and do what we will, but in having him that made us to be a God to us. The moral philosophers disputed much about man's felicity, or chief good. Various opinions they had about it; but Solomon, in this book, determines the question, and assures us that to fear God and to keep his commandments is the whole of man. He tried what satisfaction might be found in the wealth of the world and the pleasures of sense, and at last pronounced all vanity and vexation; yet multitudes will not take his word, but will make the same dangerous experiment, and it proves fatal to them. He, 1. Shows the vanity of those things in which men commonly look for happiness, as human learning and policy, sensual delight, honour and power, riches and great possessions. And then, 2. He prescribes remedies against the vexation of spirit that attends them. Though we cannot cure them of their vanity, we may prevent the trouble they give us, by sitting loose to them, enjoying them comfortable, but laying our expectations low from them, and acquiescing in the will of God concerning us in every event, especially by remembering God in the days of our youth, and continuing in his fear and service all our days, with an eye to the judgment to come.

Matthew Henry: Ecclesiastes 3 (Chapter Introduction)

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.

Constable: Ecclesiastes (Book Introduction)

Introduction

Title

The title of this book in the Hebrew text is all of verse 1. The Septuagint translation (third century B.C.) gave it the name "Ekklesiastes" from which the English title is a transliteration. This word is the Greek translation of the Hebrew word qohelet that the NASB translated "Preacher" in verse 1. The Hebrew word designates a leader who speaks before an assembly of people. The NIV translation "Teacher" is also a good one.

Writer and Date

The commentators sometimes treat the Hebrew word qohelet ("Preacher"; 1:1-2, 12; 7:27; 12:8-10) as a proper name.¹ However the fact that the article is present on the Hebrew word in 12:8, and perhaps in 7:27, seems to indicate that qohelet is a title: "the preacher" or "the teacher."

Internal references point to Solomon as this preacher (cf. 1:1, 12-2:26; 2:4-9; 12:9). Both Jewish and Christian interpreters believed Solomon was the writer until the eighteenth century. With the rise of literary and historical Bible criticism a widespread rejection of Solomonic authorship set in. Rejection of Solomonic authorship rests mainly on linguistic factors (vocabulary and syntax) that some scholars feel were more characteristic of a time much later than Solomon's, namely, about 450-250 B.C.² Conservative scholars have refuted this linguistic argument.³ Several more or less conservative scholars have rejected Solomonic authorship.⁴ Yet there is no information in the Bible that would eliminate Solomon as the writer.

Assuming that Solomon wrote the book in its entirety, he must have done so during his lifetime and probably during his reign (971-931 B.C.). It has seemed probable to some expositors that he may have written Song of Solomon in his youth, Proverbs in his middle life, and Ecclesiastes in his old age (cf. 2:1-11; 11:9; 12:1). This theory rests on the contents of the three inspired Bible books that he evidently wrote, specifically clues in these books about the age of their writer.

"Ecclesiastes is best placed after his apostasy, when both his recent turmoil and repentance were still fresh in his mind."⁵

Purpose

This book helps the reader develop a God-centered worldview and recognize the dangers of a self-centered worldview. It does not describe the life of faith or teach what the responsibilities of faith in God are. It also prescribes the limits of human philosophy (cf. 3:11; 8:16-17). The book teaches that people are accountable to God and that we should avoid self-indulgence that leads to the exploitation of others for selfish gain.

"Christians may ask how the stress on using and enjoying life tallies with the NT command Do not love the world' (1 John 2:15). The answer is that the Teacher (Ecclesiastes) would have agreed fully with John's next statement that everything in the world--the cravings of sinful man, the lust of his eyes and the boasting of what he has and does--comes not from the Father but from the world. The world and its desires pass away' (vv. 16-17). One could hardly find a better statement than this of the whole theme of Ecclesiastes (e.g., 2:1-11; 5:10). Life in the world has significance only when man remembers his Creator (12:1).

"There always have been two kinds of teaching about the way to holiness. One is by withdrawal as far as possible from the natural in order to promote the spiritual. The other is to use and transform the natural into the expression of the spiritual. While each kind of teaching has its place, some people need one emphasis rather than the other. Ecclesiastes definitely teaches the second."⁶

"Ecclesiastes does not pretend to preach the Gospel. Rather, it encourages the reader to a God-centered worldview rather than falling victim to frustrations and unanswered questions. None of its contents has to be rejected in the light of the NT. Although the NT revelation is vastly greater than that in Ecclesiastes, the two are not devoid of similarities (e.g., James 4:13-17). Like the people of God in Solomon's time, believers today are subject to the unexpected changes and chances common to mankind. Yet they know that God works through every vicissitude of life. Respecting the future, which for Solomon was shrouded in a shadow land, Christians have the glorious hope of being in the presence of Christ himself (2 Cor 5:6; Phil 1:23)."⁷

Message⁸

I believe that the message of Ecclesiastes is essentially a positive one. This may seem strange since the vanity of various human endeavors is such a major theme of this book. Nevertheless the total statement that Solomon made was positive.

He was saying, I believe, that even though every human endeavor lacks ultimate value, we should live life in the fear of God (i.e., with the proper recognition of Him). Furthermore we should enjoy life maximally as a gift from God. Ecclesiastes 12:13 is very similar to Proverbs 1:7 and 3:5-6. In both these books, as well as in Job, the fear of God is the prerequisite for successful living here and now.

The difference between Ecclesiastes and Proverbs is that in Ecclesiastes the emphasis is on the inability of every human endeavor to provide ultimate value. In Proverbs the emphasis is on the comparative value of living in the fear of God.

Solomon's attitude is very important for us to grasp to understand this book. He never lost sight of God's existence. He was not an atheist or even an apostate. The fact that Solomon kept God in view throughout the book enabled him to see that all is vanity under the sun. The person who disregards God does not say that. For him what is under the sun is all that is meaningful.

I do not believe Solomon did everything he said he did in rebellion against God. Some things were acts of disobedience, but many other things were experiments in living designed to discover the relative value of various experiences.

The major revelations of the book are three.

First, Ecclesiastes reveals that every human endeavor lacks ultimate value. All is vanity in that sense.

Solomon stated this thesis in 1:2.

Then Solomon supported his thesis with examples he took from nature (1:3-11).

Next Solomon appealed to various human achievements to apply his thesis. He did this first by citing his own personal experiments and observations on this subject (1:12-2:17). Then he referred to facts observable by all people that confirm the same conclusion (2:18-6:9).

Solomon next showed that every human endeavor lacks ultimate value by reminding us of the limits of human wisdom (6:10-11:6). He supported these assertions also with empirical evidence (what people experience generally in life). God's will will indeed happen. However man does not know God's plan fully. Therefore man does not know exactly what will happen.

The second major revelation of this book is that people should live life in the fear of God and enjoy life as much as they can. This is really Solomon's practical conclusion to the truthfulness of the thesis that he proved in 1:3-11:6.

Since death is coming we should enjoy life now, not in disregard for God, but in the fear of God (11:7-8).

We should enjoy life in our youth while at the same time remembering that God will judge our lives (11:9-10). Moreover we should behave responsibly in our youth since old age is coming (12:1-7).

The third major revelation of the book is its statement of what true wisdom is (12:13). God intends people to rejoice, but to remember God and to live with recognition of Him (cf. Prov. 3:5-6). Failing to fear God will result in a life of vanity. To fear God and live in harmony with His will will result in a life of fullness.

Let me point out some implications of the teaching of this book.

Conviction results in conduct that produces character. That is a basic reality of life regardless of what one's convictions may be. When we have a conviction that God exists and we live under His loving authority, our conduct will be obedience to His will. Furthermore responsibility and joy will mark our character. However if we believe that God either does not exist or is not worth consideration, our conduct will be disregard of His will, and vanity will mark our character.

To dethrone God is to lose the key to life. We may pursue many human endeavors, but all we will find is vanity, lack of ultimate fulfillment. On the other hand if we enthrone God we will enter into the fullness of life (John 17:3; Ps. 16:11).

Outline⁹

I. The introductory affirmation 1:1-11

A. Title and theme 1:1-2

1. The title 1:1

2. The theme 1:2

B. The futility of all human endeavor 1:3-11

1. The vanity of work 1:3

2. The illustrations from life 1:4-11

II. The futility of work 1:12-6:9

A. Personal observations 1:12-2:17

1. Solomon's investigation of human achievement 1:12-15

2. Solomon's evaluation of his investigation of human achievement 1:16-18

3. Solomon's investigation of pleasure 2:1-11

4. Solomon's evaluation of his investigation of pleasure 2:12-17

B. General observations 2:18-6:9

1. The outcome of labor 2:18-26

2. Labor and divine providence 3:1-4:3

3. The motivations of labor 4:4-16

4. The perishable fruits of labor 5:1-6:9

III. The limitations of wisdom 6:10-11:6

A. God's sovereign foreordination of all things 6:10-12

B. God's inscrutable plan chs. 7-8

1. Adversity and prosperity 7:1-14

2. Righteousness and wickedness 7:15-27

3. The value and limitations of wisdom ch. 8

C. Man's ignorance of the future 9:1-11:6

1. The future of the righteous on earth 9:1-10

2. The future of the wise on earth 9:11-10:11

3. The folly of criticism in view of the uncertain future 10:12-20

4. Wise behavior in view of the uncertain future 11:1-6

IV. The way of wisdom 11:7-12:14

A. Joyous and responsible living 11:7-12:7

1. Joyful living 11:7-10

2. Responsible living 12:1-7

B. The concluding summary 12:8-14

Constable: Ecclesiastes

Ecclesiastes

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Ecclesiastes (Book Introduction)

ECCLESIASTES.

INTRODUCTION.

This Book is called Ecclesiastes, or the preacher, (in Hebrew, Coheleth ) because in it Solomon, as an excellent preacher, setteth forth the vanity of the things of this world, to withdraw the hearts and affections of men from such empty toys. (Challoner) --- Coheleth is a feminine noun, to indicate the elegance of the discourse. It is very difficult to discriminate the objections of free-thinkers from the real sentiments of the author. It is most generally supposed that Solomon wrote this after his repentance; but this is very uncertain. St. Jerome (in chap. xii. 12.) informs us that the collectors of the sacred books had some scruple about admitting this; and Luther speaks of it with great disrespect: (Coll. conviv.) but the Church has always maintained its authority. See Conc. v. Act. 4. Philast. 132. (Calmet) --- It refutes the false notions of worldlings, concerning felicity; and shews that it consists in the service of God and fruition. (Worthington)

Gill: Ecclesiastes (Book Introduction)

INTRODUCTION TO ECCLESIASTES

This book has been universally received into the canon of the Scriptures, by Jews and Christians. The former, indeed, had once some controversy ^a about it; and they thought to have hid it, or put it among the apocryphal books; because, at first sight, some things seemed contradictory to each other ^b, and to incline to heresy ^c, atheism, and epicurism, and to assert the eternity of the world ^d: but they better considered of it; and when they observed those passages were capable of a good sense, and that the whole agreed with the law of God, they changed their minds ^e. And so likewise it has been rejected by some heretical persons, of the Christian name, as Theodore and Mopsuest, and others; and by deists, and some deistically inclined. But it carries in it such internal evidences of a divine original, as cannot well be denied; it delivers out and inculcates such divine instructions, concerning the duties of men to God, and one another; concerning the contempt of the world, and the carnal pleasures of it; the fear and worship of God, and a future judgment; as none but the wisdom of God could suggest. There are various things in it which seem to be referred to by Christ and his apostles; at least there is an entire agreement between them: among the many things that might be observed, compare Ecc 11:5 with Joh 3:8; and Ecc 11:9 with 2Co 5:10; and Ecc 7:20 with 1Jo 1:8. As to the author of it, there are evident marks of its being written by Solomon; yet, by some Jewish writers, it is ascribed to Isaiah ^f, which seems exceeding strange; for though he was a great prophet, and an evangelical preacher, yet no king in Jerusalem; whatever may be said for his being of the house of David, and of the royal family, as some have thought: and, besides, there is no agreement in style between this book and the writings of Isaiah. Others of them ascribe it to Hezekiah and his men ^g: Hezekiah was indeed the son of David, and David in expressly called his father; and he was a prince of great character, both with respect to religion, and to wealth and grandeur; see 2Ch 29:2; which might induce them to such a conceit; though it seems to take its rise from Hezekiah's men being the copiers of some of Solomon's proverbs, Pro 25:1; but the proof from thence must be exceeding weak; that because they were the transcribers of some of his proverbs, therefore were the writers of this book; and especially King Hezekiah; for, whatever may be said of his character, it falls greatly short of Solomon's wisdom or riches; and such things are said, with for respect to both, in this book, as cannot agree with him: and, on the other hand, it does not appear that he was addicted to wine and women, and gave himself a loose to carnal pleasures, as the writer of this book had formerly done. Grotius thinks it was written by some persons in the times of Zerubbabel, and published under the name of Solomon, as a penitent; which is quite shocking, that an inspired writing should have a false title put to it, and be imposed upon the church of God under a wrong name: besides, the name of Solomon is never mentioned in it; though this, by the way, betrays a conviction that he is intended in the title of it: nor are many persons concerned in it; it appears throughout the whole to be the work of a single person, who often speaks as such in it. That Zerubbabel should be meant by the one shepherd, Ecc 12:11, is a mere fancy; it is better interpreted, as by many, of Jesus Christ: his chief argument for this conjecture is, because there are three or four Chaldee words in it, as he supposes; which yet does not appear, and are nowhere to be found but in Daniel, Ezra, and the Chaldee interpreter: and so there are in the book of Proverbs, Pro 31:2; but it does not follow, that because these words, or others, are but once used in Scripture, that they are not originally Hebrew; since the language was more extensive and better understood in Solomon's time than now, when we have only the copy of the Old Testament in which it is preserved. In short, what is said of the descent and dignity of the writer of this book, of his wisdom, wealth, riches, and grandeur, of his virtues and of his vices, agrees with none as with Solomon; to which may be added, that there is one passage in it, the same he used in his prayer at the dedication of the temple, Ecc 7:20; compared with 1Ki 8:46. As to the time in which it was written by him, it seems to have been in his old age, as the Jewish writers observe ^h; after his sin and fall, and recovery out of it, and when he was brought to true repentance for it: it was after he had made him great works, and built houses, his own house and the house of God, which were twenty years in building; it was after he had acquired not only vast riches and treasures, which must require time, but had gotten knowledge of all things in nature; and had seen all the works that are done under the sun, and had made trial of all pleasures that were to be enjoyed; see Ecc 1:1; it was after he had been ensnared by women, which he confesses and laments, Ecc 7:26; and his description of old age seems to be made, not merely upon the theory of it, but from a feeling experience of the evils and infirmities of it, Ecc 12:1. The general scope and design of it is to expose the vanity of all worldly enjoyments; to show that a man's happiness does not lie in natural wisdom and knowledge; nor in worldly wealth; nor in civil honour, power, and authority; nor in the mere externals of religion; but in the fear of God, and the worship of him. It encourages men to a free use of the good things of life in a moderate way, with thankfulness to God; to submit with cheerfulness to adverse dispensations of Providence; to fear God and honour the king; to be dutiful to civil magistrates, and kind to the poor; to expect a future state, and an awful judgment; with many other useful things.

Gill: Ecclesiastes 3 (Chapter Introduction)

INTRODUCTION TO ECCLESIASTES 3

The general design of this chapter is to confirm what is before observed, the vanity and inconstancy of all things; the frailty of man, and changes respecting him; his fruitless toil and labour in all his works; that it is best to be content with present things, and cheerful in them, and thankful for them; that all comes from the hand of God; that such good men, who have not at present that joy that others have, may have it, since there is a time for it; and that sinners should not please themselves with riches gathered by them, since they may be soon taken from them, for there is a time for everything, Ecc 3:1; of which there is an induction of particulars, Ecc 3:2; so that though every thing is certain with God, nothing is certain with men, nor to be depended on, nor can happiness be placed therein; there is no striving against the providence of God, nor altering the course of things; the labour of man is unprofitable, and his travail affliction and vexation, Ecc 3:9; and though all God's works are beautiful in their season, they are unsearchable to man, Ecc 3:11; wherefore it is best cheerfully to enjoy the present good things of life, Ecc 3:12; and be content; for the will and ways and works of God are unalterable, permanent, and perfect, Ecc 3:14; and though wicked men may abuse the power reposed in them, and pervert public justice, they will be called to an account for it in the general judgment, for which there is a time set, Ecc 3:16; and yet, such is the stupidity of the generality of men, that they have no more sense of death and judgment than the brutes, and live and die like them, Ecc 3:18; wherefore it is best of all to make a right use of power and riches, or what God has given to men, for their own good and that of others, since they know not what shall be after them, Ecc 3:22.