Text -- Ecclesiastes 3:1-7 (NET)

A Time for All Events in Life

3:1 For everything there is an appointed time, and an appropriate time for every activity on earth: 3:2 A time to be born, and a time to die; a time to plant, and a time to uproot what was planted; 3:3 A time to kill, and a time to heal; a time to break down, and a time to build up; 3:4 A time to weep, and a time to laugh; a time to mourn, and a time to dance. 3:5 A time to throw away stones, and a time to gather stones; a time to embrace, and a time to refrain from embracing; 3:6 A time to search, and a time to give something up as lost; a time to keep, and a time to throw away; 3:7 A time to rip, and a time to sew; a time to keep silent, and a time to speak.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Ecc 3:1

A certain time appointed by God for its being and continuance, which no human wit or providence can alter. And by virtue of this appointment of God, all vicissitudes which happen in the world, whether comforts or calamities, come to pass. Which is here added to prove the principal proposition, That all things below are vain, and happiness is not to be found in them, because of their great uncertainty, and mutability, and transitoriness, and because they are so much out of the reach and power of men, and wholly in the disposal of God.

Wesley: Ecc 3:1

Not only natural, but even the voluntary actions of men, are ordered and disposed by God. But it must be considered, that he does not here speak of a time allowed by God, wherein all the following things may lawfully be done, but only of a time fixed by God, in which they are actually done.

Wesley: Ecc 3:2

And as there is a time to die, so there is a time to rise again, a set time when they that lie in the grave shall be remembered.

Wesley: Ecc 3:3

When men die a violent death.

Wesley: Ecc 3:3

When he who seemed to be mortally wounded is healed.

Wesley: Ecc 3:4

When men have just occasion for weeping.

Wesley: Ecc 3:5

Which were brought together in order to the building of a wall or house.

Wesley: Ecc 3:5

When persons perform all friendly offices one to another.

Wesley: Ecc 3:6

When men lose their estates, either by God's providence, or by their own choice.

Wesley: Ecc 3:6

When a man casts away his goods voluntarily, as in a storm, to save his life, or out of love and obedience to God.

Wesley: Ecc 3:7

When men rend their garments, as they did in great and sudden griefs.

JFB: Ecc 3:1

(Ecc. 3:1-22)

Man has his appointed cycle of seasons and vicissitudes, as the sun, wind, and water (Ecc 1:5-7).

JFB: Ecc 3:1

As there is a fixed "season" in God's "purposes" (for example, He has fixed the "time" when man is "to be born," and "to die," Ecc 3:2), so there is a lawful "time" for man to carry out his "purposes" and inclinations. God does not condemn, but approves of, the use of earthly blessings (Ecc 3:12); it is the abuse that He condemns, the making them the chief end (1Co 7:31). The earth, without human desires, love, taste, joy, sorrow, would be a dreary waste, without water; but, on the other hand, the misplacing and excess of them, as of a flood, need control. Reason and revelation are given to control them.

JFB: Ecc 3:2

(Psa 31:15; Heb 9:27).

JFB: Ecc 3:2

A man can no more reverse the times and order of "planting," and of "digging up," and transplanting, than he can alter the times fixed for his "birth" and "death." To try to "plant" out of season is vanity, however good in season; so to make earthly things the chief end is vanity, however good they be in order and season. GILL takes it, not so well, figuratively (Jer 18:7, Jer 18:9; Amo 9:15; Mat 15:13).

JFB: Ecc 3:3

Namely, judicially, criminals; or, in wars of self-defense; not in malice. Out of this time and order, killing is murder.

JFB: Ecc 3:3

God has His times for "healing" (literally, Isa 38:5, Isa 38:21; figuratively, Deu 32:39; Hos 6:1; spiritually, Psa 147:3; Isa 57:19). To heal spiritually, before the sinner feels his wound, would be "out of time," and so injurious.

JFB: Ecc 3:3

Cities, as Jerusalem, by Nebuchadnezzar.

JFB: Ecc 3:3

As Jerusalem, in the time of Zerubbabel; spiritually (Amo 9:11), "the set time" (Psa 102:13-16).

JFB: Ecc 3:4

Namely, for the dead (Gen 23:2).

JFB: Ecc 3:4

As David before the ark (2Sa 6:12-14; Psa 30:11); spiritually (Mat 9:15; Luk 6:21; Luk 15:25). The Pharisees, by requiring sadness out of time, erred seriously.

JFB: Ecc 3:5

As out of a garden or vineyard (Isa 5:2).

JFB: Ecc 3:5

For building; figuratively, the Gentiles, once castaway stones, were in due time made parts of the spiritual building (Eph 2:19-20), and children of Abraham (Mat 3:9); so the restored Jews hereafter (Psa 102:13-14; Zec 9:16).

JFB: Ecc 3:5

(Joe 2:16; 1Co 7:5-6).

JFB: Ecc 3:6

For example, to gain honestly a livelihood (Eph 4:23).

JFB: Ecc 3:6

When God wills losses to us, then is our time to be content.

JFB: Ecc 3:6

Not to give to the idle beggar (2Th 3:10).

JFB: Ecc 3:6

In charity (Pro 11:24); or to part with the dearest object, rather than the soul (Mar 9:43). To be careful is right in its place, but not when it comes between us and Jesus Christ (Luk 10:40-42).

JFB: Ecc 3:7

Garments, in mourning (Joe 2:13); figuratively, nations, as Israel from Judah, already foretold, in Solomon's time (1Ki 11:30-31), to be "sewed" together hereafter (Eze 37:15, Eze 37:22).

JFB: Ecc 3:7

(Amo 5:13), in a national calamity, or that of a friend (Job 2:13); also not to murmur under God's visitation (Lev 10:3; Psa 39:1-2, Psa 39:9).

Clarke: Ecc 3:1

To every thing there is a season, and a time to every purpose - Two general remarks may be made on the first eight verses of this chapter

1.    God by his providence governs the world, and has determined particular things and operations to particular times. In those times such things may be done with propriety and success; but if we neglect the appointed seasons, we sin against this providence, and become the authors of our own distresses

2.    God has given to man that portion of duration called Time; the space in which all the operations of nature, of animals, and intellectual beings, are carried on; but while nature is steady in its course, and animals faithful to their instincts, man devotes it to a great variety of purposes; but very frequently to that for which God never made time, space, or opportunity. And all we can say, when an evil deed is done, is, there was a time in which it was done, though God never made it for that purpose

To say any farther on this subject is needless, as the words themselves give in general their own meaning. The Jews, it is true, see in these times and seasons all the events of their own nation, from the birth of Abraham to the present times; and as to fathers and their followers, they see all the events and states of the Christian Church in them

It is worthy of remark, that in all this list there are but two things which may be said to be done generally by the disposal of God, and in which men can have but little influence: the time of birth, and the time of death. But all the others are left to the option of man, though God continues to overrule them by his providence. The following paraphrase will explain all that is necessary to be generally understood: -

Clarke: Ecc 3:2

A time to be born, and a time to die - plant -

"As in its mother’ s womb the embryo lie

A space determined; to full growth arrived

From its dark prison bursts, and sees the light

So is the period fix’ d when man shall dro

Into the grave - A time there is to plant

And sow; another time to pluck and reap

Even nations have their destined rise and fall

Awhile they thrive; and for destruction ripe

When grown, are rooted up like wither’ d plants."

Clarke: Ecc 3:3

A time to kill, - heal, - break down, - build up -

"The healing art, when out of season used

Pernicious proves, and serves to hasten death

But timely medicines drooping nature raise

And health restore - Now, Justice wields her swor

With wholesome rigour, nor the offender spares

But Mercy now is more expedient found

On crazy fabrics ill-timed cost bestow’

No purpose answers, when discretion bid

To pull them down, and wait a season fi

To build anew."

Clarke: Ecc 3:4

A time to weep, - laugh, - mourn, - dance - "When private griefs affec

The heart, our tears with decent sorrow flow

Nor less becoming, when the public mourns

To vent the deepest sighs. But all aroun

When things a smiling aspect bear, our soul

May well exult; ‘ tis then a time for joy."

Clarke: Ecc 3:5

A time to cast away stones, - to gather stones, - to embrace, - to refrain -

"One while domestic cares abortive prove

And then successful. Nature now invite

Connubial pleasures: but, when languid grown

No less rejects."

Clarke: Ecc 3:6

A time to get, - to lose, - to keep, - to cast away - "Commerce produces wealth

Whilst time of gaining lasts; from every poin

Blow prosperous gales. Now heaven begins to lower

And all our hopes are blasted. Prudence bids

One while, our treasure to reserve, and the

With liberal hand to scatter wide. How of

In raging storms, the owner wisely cast

Into the deep his precious merchandise

To save the foundering bark!

Clarke: Ecc 3:7

A time to rend, - sew, - keep silence, - speak - -

"Intestine broil

And factions rend a state: at length the breac

Is heal’ d, and rest ensues. Wisdom restrain

The tongue, when words are vain: but now

’ Tis time to speak, and silence would be criminal."

TSK: Ecc 3:1

every thing : Ecc 3:17, Ecc 7:14, Ecc 8:5, Ecc 8:6; 2Ki 5:26; 2Ch 33:12; Pro 15:23; Mat 16:3

under : Ecc 1:13, Ecc 2:3, Ecc 2:17

TSK: Ecc 3:2

time to be born : Heb. time to bear, Gen 17:21, Gen 21:1, Gen 21:2; 1Sa 2:5; 1Ki 13:2; 2Ki 4:16; Psa 113:9; Isa 54:1; Luk 1:13, Luk 1:20, Luk 1:36; Joh 16:21; Act 7:17, Act 7:20; Gal 4:4

and a time : Gen 47:29; Num 20:24-28, Num 27:12-14; Deu 3:23-26, Deu 34:5; Job 7:1, Job 14:5, Job 14:14; Isa 38:1, Isa 38:5; Joh 7:30; Heb 9:27

a time to plant : Psa 52:5; Isa 5:2-5; Jer 1:10, Jer 18:7-10, Jer 45:4; Mat 13:28, Mat 13:29, Mat 13:41, Mat 15:13

TSK: Ecc 3:3

time to kill : Deu 32:39; 1Sa 2:6, 1Sa 2:25; Hos 6:1, Hos 6:2

a time to heal : Num 26:6-9; Isa. 38:5-20; Jer 33:6; Luk 9:54-56; Act 5:15, Act 5:16

a time to break : Isa 5:5, Isa 5:6, Isa 44:26; Jer 31:28, Jer 45:4; Eze 13:14; Dan 9:25-27; Zec 1:12

TSK: Ecc 3:4

time to weep : Neh 8:9-12, 9:1-38; Psa 30:5, Psa 126:1, Psa 126:2, Psa 126:5, Psa 126:6; Isa 22:12, Isa 22:13; Mat 9:15; Mat 11:17; Joh 16:20-22; Rom 12:15; 2Co 7:10; Jam 4:9

a time to laugh : Gen 21:6; Luk 1:13, Luk 1:14, Luk 1:58, Luk 6:21-25

to dance : Exo 15:20; 2Sa 6:16

TSK: Ecc 3:5

to cast : Jos 4:3-9, Jos 10:27; 2Sa 18:17, 2Sa 18:18; 2Ki 3:25

a time to embrace : Exo 19:15; 1Sa 21:4, 1Sa 21:5; Son 2:6, Son 2:7; Joe 2:16; 1Co 7:5

refrain from : Heb. be far from

TSK: Ecc 3:6

time to get : or, time to seek, Gen 30:30-43, Gen 31:18; Exo 12:35, Exo 12:36; Deu 8:17, Deu 8:18; 2Ki 5:26, 2Ki 8:9, an a time to lose, Mat 16:25, Mat 16:26, Mat 19:29; Mar 8:35-37, Mar 10:28-30; Luk 9:24, Luk 9:25

and a time to cast : Ecc 11:1; 2Ki 7:15; Psa 112:9; Isa 2:20; Jon 1:5; Act 27:19, Act 27:38; Phi 3:7, Phi 3:8; Heb 10:34, Heb 10:35

TSK: Ecc 3:7

time to rend : Gen 37:29, Gen 37:34; 2Sa 1:11, 2Sa 3:31; 1Ki 21:27; 2Ki 5:7, 2Ki 6:30; Jer 36:24; Joe 2:13; Act 9:39

time to keep : Job 2:13; Psa 39:2; Isa 36:21; Jer 8:14; Lam 3:28; Amo 5:13, Amo 8:3; Mic 7:5

and a time to speak : Gen 44:18, Gen 44:34; 1Sa 19:4, 1Sa 19:5, 25:24-44; Est 4:13, Est 4:14, Est 7:4; Job 32:4-37:24; Pro 24:11, Pro 24:12, Pro 31:8, Pro 31:9; Luk 19:37-40; Act 4:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Ecc 3:1

Everything - More particularly, the actions of people (e. g. his own, Ecc 2:1-8) and events which happen to people, the world of Providence rather than the world of creation. It would seem that most of his own works described in Ecc 2:1-8 were present to his mind. The rare word translated "season"means emphatically "fitting time"(compare Neh 2:6; Est 9:27, Est 9:31).

Barnes: Ecc 3:5

Stones may be regarded either as materials for building, or as impediments to the fertility of land (see 2Ki 3:19, 2Ki 3:25; Isa 5:2).

Barnes: Ecc 3:6

Get ... lose - Rather, seek, and a time to give up for lost.

Barnes: Ecc 3:7

Rend - i. e., Tear garments in sign of mourning or anger. See 2Sa 1:2, 2Sa 1:11 ff.

Poole: Ecc 3:1

A season a certain thee appointed by God for its being and continuance, which no human wit or providence can prevent or alter. And by virtue of this appointment or decree of God, all the vicissitudes and changes which happen in the world, whether comforts or calamities, do come to pass; which is here added, partly, to prove what he last said, Ecc 2:24,26 , that both the free and comfortable enjoyment of the creatures which some have, and the crosses and vexations which others have with them, are from the hand and counsel of God; partly, to prove the principal proposition of the book, that all things below are vain, and happiness is not to be found in them, because of their great uncertainty, and mutability, and transitoriness, and because they are so much out of the reach and power of men, and wholly in the disposal of another, to wit, God, who doth either give or take them away, either sweeten or embitter them, as it pleaseth him; and partly, to bring the minds of men into a quiet and cheerful dependence upon God’ s providence, and submission to his will, and a state of preparation for all events.

To every purpose or will , or desire , to wit, of man; to all men’ s designs. attempts, and businesses. Not only natural, but even the free and voluntary actions of men, are ordered and disposed by God to accomplish his own purpose. But it must be considered, that he doth not here speak of a thee allowed by God, wherein all the following things may lawfully be done, which is wholly besides his scope and business; but only of a thee fixed by God, in which they would or should be done.

Poole: Ecc 3:2

A time to die a certain period unknown to man, but fixed by God, in which a man must unavoidably die; of which see Job 14:5 Joh 13:1 .

A time to plant wherein God inclines a man’ s heart to planting.

Poole: Ecc 3:3

A time to kill when a man shall die a violent death, either by chance, as Exo 21:13 , or by the sentence of the magistrate, or by the hands of murderers.

A time to heal when he who seemed to be mortally wounded shall be healed and restored.

A time to break down when houses shall be demolished, either by the fancy of the owner, or by the rage of other men, or otherwise.

Poole: Ecc 3:4

A time to weep when men shall have just occasion for weeping and mourning.

Poole: Ecc 3:5

A time to cast away stones which were brought together in order to the building of a wall or house, but are now cast away, either because the man who gathered them hath changed his mind, and desists from his project, or by other causes or accidents.

A time to embrace when persons shall enter into friendship, and perform all friendly offices one to another.

A time to refrain from embracing either through alienation of affections, or grievous calamities. See Joe 2:16 1Co 7:5

Poole: Ecc 3:6

A time to lose when men shall lose their estates, either by God’ s providence, or by their own choice.

A time to cast away when a man shall cast away his goods voluntarily, as in a storm to save his life, as Jon 1:5 Act 27:18,19 ; or out of love and obedience to God, as Mat 10:37,39 Heb 10:34 .

Poole: Ecc 3:7

A time to rend when men shall rend their garments, as they did in great and sudden griefs, as Gen 37:29 Joe 2:13 .

A time to keep silence wherein men will or shall be silent, either through grief, as Job 2:12,13 , or by sickness or weakness, or because God denies a man ability to utter his mind.

PBC: Ecc 3:3

See Philpot: SPIRITUAL TIMES AND SEASONS

PBC: Ecc 3:6

See Philpot: GETTING AND LOSING

Haydock: Ecc 3:1

Heaven, in this world, where alone things change. (St. Jerome) ---

Nothing is here perpetual, but to be used in a proper manner. (Worthington) ---

The heart must not be attached to any thing created. (Calmet) ---

Pleasure had been condemned and approved, chap. 2. He shews that all must have its time. (Menochius)

Haydock: Ecc 3:5

Stones, with a sling, or to render a field useless, 4 Kings iii. 25., and Isaias v. 2. ---

Embraces. Countenance was sometimes prescribed for married people, Leviticus xx. 18., and 1 Corinthians vii. (St. Jerome) (St. Augustine, Enchiridion 78.) (Calmet) ---

Hatred often succeeds love, ver. 8., and 2 Kings xiii. 14. (Haydock)

Gill: Ecc 3:1

To every thing there is a season,.... A set determined time, when everything shall come into being, how long it shall continue, and in what circumstances; all things that have been, are, or shall be, were foreordained by God, and he has determined the times before appointed for their being, duration, and end; which times and seasons he has in his own power: there was a determined time for the whole universe, and for all persons and things in it; a settled fixed moment for the world to come into being; for it did not exist from everlasting, nor of itself, nor was formed by the fortuitous concourse of atoms, but by the wisdom and power of God; nor could it exist sooner or later than it did; it appeared when it was the will of God it should; in the beginning he created it, and he has fixed the time of its duration and end; for it shall not continue always, but have an end, which when it will be, he only knows: so there is a determined time for the rise, height, and declension of states and kingdoms in it; as of lesser ones, so of the four great monarchies; and for all the distinct periods and ages of the world; and for each of the seasons of the year throughout all ages; for the state of the church in it, whether in suffering or flourishing circumstances; for the treading down of the holy city; for the prophesying, slaying, and rising of the witnesses; for the reign and ruin of antichrist; for the reign of Christ on earth, and for his second coming to judgment, though of that day and hour knows no man: and as there is a set time in the counsels and providence of God for these more important events, so for every thing of a lesser nature;

and a time to every purpose under the heaven; to every purpose of man that is carried into execution; for some are not, they are superseded by the counsel of God; some obstruction or another is thrown in the way of them, so that they cannot take place; God withdraws men from them by affliction or death, when their purposes are broken; or by some other way; and what are executed he appoints a time for them, and overrules them to answer some ends of his own; for things the most contingent, free, and voluntary, fall under the direction and providence of God. And there is a time for every purpose of his own; all things done in the world are according to his purposes, which are within himself wisely formed, and are eternal and unfrustrable; and there is a time fixed for the execution of them, for every purpose respecting all natural and civil things in providence; and for every purpose of his grace, relating to the redemption of his people, the effectual calling of them, and the bringing them to eternal glory; which are the things that God wills, that he takes delight and pleasure in, as the word ^e signifies. The Septuagint and Vulgate Latin versions render it, "to everything under the heaven there is a time"; and Jarchi observes that in the Misnic language the word used so signifies. The Targum is,

"to every man a time shall come, and a season to every business under heaven.''

Gill: Ecc 3:2

A time to be born,.... The Targum is,

"to beget sons and daughters;''

but rather it is to bear them, there being a time in nature fixed for that, called the hour of a woman, Job 14:1;

and a time to die; the time of a man's coming into the world and going out of it, both being fixed by the Lord ^f: this is true of all men in general, of all men that come into the world, for whom it is appointed that they shall die; and particularly of Christ, whose birth was at the time appointed by the Father, in the fulness of time; and whose death was in due time, nor could his life be taken away before his hour was come, Joh 7:30; and this holds good of every individual man; his birth is at the time God has fixed it; that any man is born into the world, is of God; no man comes into it at his own pleasure or another's, but at the will of God, and when he pleases, not sooner nor later; and the time of his going out of the world is settled by him, beyond which time he cannot live, and sooner he cannot die, Job 14:5; and though no mention is made of the interval of life between a man's birth and death, yet all events intervening are appointed by God; as the place of his abode; his calling and station of life; all circumstances of prosperity and adversity; all diseases of body, and what lead on to death, and issue in it: the reason why these two are put so close together is, to show the certainty of death; that as sure as a man is born, so sure shall he die; and the frailty and shortness of life, which is but an hand's breadth, passes away like a tale that is told, yea, is as nothing; so that no account is made of it, as if there was no time allotted it, or that it deserved no mention; and also to observe that the seeds of mortality and death are in men as soon as they are born; as soon as they begin to live they begin to die, death is working in them;

a time to plant; a tree, as the Targum, or any herb;

and a time to pluck up that which is planted; a tree or herb, as before, when grown to its ripeness, and fit for use; or when grown old, barren, and unfruitful; there are particular seasons for planting plants, and some for one and some for another. This may be applied in a civil sense to planting and plucking up kingdoms and states; see Jer 1:10; as it is by the Jews, particularly to the planting and plucking up of the kingdom of Israel; the people of Israel were a vine brought out of Egypt and planted in the land of Canaan, and afterwards plucked up and carried captive into Babylon; and afterwards planted again, and then again plucked up by the Romans; and will be assuredly planted in their own land again; see Psa 80:8; It may be illustrated in a spiritual sense by the planting of the Jewish church, sometimes compared to a vineyard; and the plucking it up, abolishing their church state and ordinances; and by planting Gospel churches in the Gentile world, and plucking them up again, as in the seven cities of Asia; or removing the candlestick out of its place; and by planting particular persons in churches, and removing them again: some indeed that are planted in the house of the Lord are planted in Christ, and rooted and grounded in the love of God; are plants which Christ's Father has planted, and will never be rooted up; but there are others who are planted through the external ministry of the word, or are plants only by profession, and these become twice dead, plucked up by the roots; and there are times for these things, Psa 92:14.

Gill: Ecc 3:3

A time to kill, and a time to heal,.... A time to kill may be meant of a violent death, as a time to die is of a natural one; so the Targum,

"a time to kill in war;''

or else, by the hand of the civil magistrate, such who deserve death. Aben Ezra interprets it "to wound", because of the opposite "to heal"; and so there is a time when wounds and diseases are incurable, and baffle all the skill of the physician, being designed unto death; and there is a time when, by the blessing of God on means, they are healed; the wound or sickness not being unto death: so the Targum paraphrases the last clause,

"to heal one that lies sick.''

This may be applied in a civil sense to calamities in kingdoms, and a restoration of peace and plenty to them; which is the property of God alone, who in this sense kills and makes alive in his own time, Deu 32:39; And in a spiritual sense to the ministers of the word, who are instruments of slaying souls by the law, which is the killing letter, and of healing them by the Gospel, which pours in the oil and wine of peace and pardon through the blood of Christ, and so binds up and heals the broken hearted; and there is a time for both;

a time to break down, and a time to build up; to break down a building, and build a waste, as the Targum; to break down cities and the walls of them, as the of Jerusalem by Nebuchadnezzar; and to build them up: as in the times of Nehemiah and Zerubbabel: and so in a spiritual sense to break down the church of God, the tabernacle of David, and to raise up and repair the breaches of it; to build up Zion, and the walls of Jerusalem, or to restore the Gospel church state to its glory, for which there is a set time; see Amo 9:11.

Gill: Ecc 3:4

A time to weep, and a time to laugh,.... There is a time for these things, as it goes ill or well with persons, as to their health, estate, or friends; and as it goes ill or well with kingdoms and states. The Jews wept when they were in Babylon, and their mouths were filled with laughter when their captivity was returned, Psa 137:1; and as it goes ill or well with the church of Christ, when there are corruptions in doctrine and worship, a neglect of ordinances, declensions in faith and practice, few instances of conversion, and there are divisions and contentions, it is a time for the mourners in Zion to weep but when God creates Jerusalem a rejoicing, and her people a joy, or makes her an eternal excellency, and the praise of the whole earth, then it is a time to rejoice and be glad, Isa 61:3; and as it is, with believers, when Christ is withdrawn from them, it is a time to lament, but, when the bridegroom is with them, it is a time of joy; when it is a night of darkness and desertion, weeping endures, but when the morning comes, the day breaks, and the sun of righteousness arises, joy comes with it, Mat 9:15 Joh 16:19. Now in the present state is the saints' weeping time; in the time to come they will laugh, or be filled with joy unspeakable and full of glory, Luk 6:21;

a time to mourn, and a time to dance; to mourn at funerals, and to dance at festivals; in a spiritual sense, God sometimes turns the mourning of his people into dancing, or joy, which that is expressive of; see Psa 30:11.

Gill: Ecc 3:5

A time to cast away stones, and a time to gather stones together,.... To cast stones out of a field or vineyard where they are hurtful, and to gather them together to make walls and fences of, or build houses with; and may be understood both of throwing down buildings, as the temple of Jerusalem, so that not one stone was left upon another; of pouring out the stones of the sanctuary, and of gathering them again and laying them on one another; which was done when the servants of the Lord took pleasure in the stones of Zion, and favoured the dust thereof. Some understand this of precious stones, and of casting them away through luxury, wantonness, or contempt, and gathering them again: and it may be applied, as to the neglect of the Gentiles for a long time, and the gathering of those stones of which children were raised to Abraham; so of the casting away of the Jews for their rejection of the Messiah, and of the gathering of them again by conversion, when they shall be as the stones of a crown, lifted up as an ensign on his land, Zec 9:16;

a time to embrace, and a time to refrain from embracing: or "to be far from" ^g it; it may not only design conjugal embraces ^h, but parents embracing their children, as Jacob did his; and one brother embracing another, as Esau Jacob, and one friend embracing another; all which is very proper and agreeable at times: but there are some seasons so very calamitous and distressing, in which persons are obliged to drop such fondnesses: it is true, in a spiritual sense, of the embraces of Christ and believers, which sometimes are, and sometimes are not, enjoyed, Pro 4:8.

Gill: Ecc 3:6

A time to get, and a time to lose,.... To get substance, as the Targum, and to lose it; wealth and riches, honour and glory, wisdom and knowledge: or, "to seek, and to lose" ⁱ; a time when the sheep of the house of Israel, or God's elect, were lost, and a time to seek them again; which was, lone by Christ in redemption, and by the Spirit of God, in effectual calling;

a time to keep, and a time to cast away; to keep a thing, and to cast it away, into the sea, in the time of a great tempest, as the Targum; as did the mariners in the ship in which Jonah was, and those in which the Apostle Paul was, Jon 1:5; It may be interpreted of keeping riches, and which are sometimes kept too close, and to the harm of the owners of them; and of scattering them among the poor, or casting them upon the waters; see Ecc 5:13.

Gill: Ecc 3:7

A time to rend, and a time to sew,.... To rend garments, in case of blasphemy, and in times of mourning and fasting, and then to sew them up when they are over; see Isa 37:1; This the Jews apply to the rending of the ten tribes from Rehoboam, signified by the rending of Jeroboam's garment, 1Ki 11:30; the sewing up or uniting of which is foretold, Eze 37:22. Some interpret it of the rending of the Jewish church state, signified by the rending of the vail, at the death of Christ; and of the constituting the Gospel church state among the Gentiles;

a time to keep silence, and a time to speak ^k; when it is an evil time, a time of calamity in a nation, it is not a time to be loquacious and talkative, especially in a vain and ludicrous way, Amo 5:13; or when a particular friend or relation is in distress, as in the case of Job and his friends, Job 2:13; or when in the presence of wicked men, who make a jest of everything serious and religious, Psa 39:1; and so when under afflictive dispensations of Providence, it is a time to be still and dumb, and not open the mouth in a murmuring and complaining way, Lev 10:3. And, on the other hand, there is a time to speak, either publicly, of the truths of the Gospel, in the ministry of it, and in vindication of them; or privately, of Christian experience: there is a time when an open profession should be made of Christ, his word and ordinances, and when believers should speak to God in prayer and praise; which, should they not, the stones in the wall would cry out.

Commentary -- Verse Notes / Footnotes

NET Notes: Ecc 3:1

¹ tn Verse 1 is arranged in an ABB’A’ chiasm (לַכֹּל זְמָן וְעֵת לְכָל־חֵפֶץ, lakkol zÿman vÿ’et lÿkhol-khefets): (A) “for everything”; (B) “a season”; (B’) “a time”; (A’) “for every matter.” The terms “season” (זְמָן, zÿman) and “time” (עֵת, ’et) are parallel. In the light of its parallelism with “every matter” (כָל־חֵפֶץ, khol-khefets), the term “everything” (כָל, khol) must refer to events and situations in life.

² tn The noun זְמָן (zÿman) denotes “appointed time” or “appointed hour” (HALOT 273 s.v. זְמָן; BDB 273 s.v. זְמָן; see Eccl 3:1; Esth 9:27, 31; Neh 2:6; Sir 43:7), e.g., the appointed or designated time for the Jewish feasts (Esth 9:27, 31), the length of time that Nehemiah set for his absence from Susa (Neh 2:6), and the appointed times in the Jewish law for the months to begin (Sir 43:7). It is used in parallelism with מועד (“appointed time”), i.e., מועד ירח (“the appointed time of the moon”) parallels זמני חק (“the appointed times of the law”; Sir 43:7). The related verb, a Pual of זָמַן (zaman), means “to be appointed” (HALOT 273 s.v. זְמָן); e.g. Ezra 10:14; Neh 10:35; 13:31. These terms may be related to the noun I זִמָּה (zimmah, “plan; intention”; Job 17:11; HALOT 272 s.v. I זִמָּה) and מְזִמָּה (mÿzimmah, “purpose; plan; project”), e.g., the purposes of God (Job 42:2; Jer 23:20; 30:24; 51:11) and man’s plan (Isa 5:12); see HALOT 566 s.v. מְזִמָּה; BDB 273 s.v. מְזִמָּה.

sn Verses 1-8 refer to God’s appointed time-table for human activities or actions whose most appropriate time is determined by men. Verses 9-15 state that God is ultimately responsible for the time in which events in human history occur. This seems to provide a striking balance between the sovereignty of God and the responsibility of man. Man does what God has willed, but man also does what he “pleases” (see note on the word “matter” in 3:1).

³ tn The noun עֵת (’et, “point in time”) has a basic two-fold range of meanings: (1) “time of an event” and (2) “time for an event” (BDB 773 s.v. עֵת). The latter has subcategories: (a) “usual time,” (b) “the proper, suitable or appropriate time,” (c) “the appointed time,” and (d) “uncertain time” (Eccl 9:11). Here it connotes “a proper, suitable time for an event” (HALOT 900 s.v. עֵת 6; BDB s.v. עֵת 2.b). Examples: “the time for rain” (Ezra 10:13), “a time of judgment for the nations” (Ezek 30:3), “an appropriate time for every occasion” (Eccl 3:1), “the time when mountain goats are born” (Job 39:1), “the rain in its season” (Deut 11:14; Jer 5:24), “the time for the harvest” (Hos 2:11; Ps 1:3), “food in its season” (Ps 104:27), “no one knows his hour of destiny” (Eccl 9:12), “the right moment” (Eccl 8:5); cf. HALOT 900 s.v. עֵת 6.

⁴ tn The noun חֵפֶץ (khefets, here “matter, business”) has a broad range of meanings: (1) “delight; joy,” (2) “desire; wish; longing,” (3) “the good pleasure; will; purpose,” (4) “precious stones” (i.e., jewelry), i.e., what someone takes delight in, and (5) “matter; business,” as a metonymy of adjunct to what someone takes delight in (Eccl 3:1, 17; 5:7; 8:6; Isa 53:10; 58:3, 13; Pss 16:3; 111:2; Prov 31:13); see HALOT 340 s.v. חֵפֶץ 4; BDB 343 s.v. חֵפֶץ 4. It is also sometimes used in reference to the “good pleasure” of God, that is, his sovereign plan, e.g., Judg 13:23; Isa 44:28; 46:10; 48:14 (BDB 343 s.v. חֵפֶץ). While the theme of the sovereignty of God permeates Eccl 3:1–4:3, the content of 3:1-8 refers to human activities that are planned and purposed by man. The LXX translated it with πράγματι (pragmati, “matter”). The term is translated variously by modern English versions: “every purpose” (KJV, ASV), “every event” (NASB), “every delight” (NASB margin), “every affair” (NAB), “every matter” (RSV, NRSV), “every activity” (NEB, NIV), “every project” (MLB), and “every experience” (NJPS).

⁵ tn Heb “under heaven.”

NET Notes: Ecc 3:2

¹ tn The verb יָלָד (yalad, “to bear”) is used in the active sense of a mother giving birth to a child (HALOT 413 s.v. ילד; BDB 408 s.v. יָלָד). However, in light of its parallelism with “a time to die,” it should be taken as a metonymy of cause (i.e., to give birth to a child) for effect (i.e., to be born).

² sn In 3:2-8, Qoheleth uses fourteen sets of merisms (a figure using polar opposites to encompass everything in between, that is, totality), e.g., Deut 6:6-9; Ps 139:2-3 (see E. W. Bullinger, Figures of Speech, 435).

NET Notes: Ecc 3:6

¹ tn The term לְאַבֵּד (lÿ’abbed, Piel infinitive construct from אָבַד, ’avad, “to destroy”) means “to lose” (e.g., Jer 23:1) as the contrast with בָּקַשׁ (baqash, “to seek to find”) indicates (HALOT 3 s.v. I אבד; BDB 2 s.v. אבד 3). This is the declarative or delocutive-estimative sense of the Piel: “to view something as lost” (R. J. Williams, Hebrew Syntax, 28, §145; IBHS 403 §24.2g).

Geneva Bible: Ecc 3:1

To every [thing there is] a ^{( a )} season, and a time to every purpose under the heaven:

^{( a )} He speaks of this diversity of time for two causes first to declare that there is nothing in this world perpetual: next to teach us not to be grieved, if we have not all things at once according to our desires, neither enjoy them so long as we would wish.

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 3:2

A Time To Plant'

A time to plant.'--Eccles. 3:2.

The writer enumerates in this context a number of opposite courses of conduct arranged in pairs, each of which is right at the right time. The view thus presented seems to him to be depressing, and to make life difficult to understand, and aimless. We always appear to be building up with one hand and pulling down with the other. The ship never heads for two miles together in the same direction. The history of human affairs appears to be as purposeless as the play of the wind on the desert sands, which it sometimes piles into huge mounds and then scatters.

So he concludes that only God, who appoints the seasons that demand opposite courses of conduct, can understand what it all means. The engine-driver knows why he reverses his engine, and not the wheels that are running in opposite directions in consecutive moments according to his will.

Now that is a one-sided view, of course, for it is to be remembered that the Book of Ecclesiastes is the logbook of a voyager after truth, and tells us all the wanderings and errors of his thinking until he has arrived at the haven of the conclusion that he announces in the final word : Hear the sum of the whole matter: Fear God, and keep His commandments, for this is the whole duty of man.'

I have nothing to do just now with the conclusion which he arrives at, but the facts from which he starts are significant and important. There are things in life, God has so arranged it, which can only be done fittingly, and for the most part of all, at certain seasons; and the secret of success is the discernment of present duty, and the prompt performance of it.

And this is especially true about your time of life, my young friends. There are things, very important things, which, unless you do them now, the overwhelming probability is that you will never do at all; and the certainty is that you will not do them half as well. And so I want to ask you to look at these words, which, by a legitimate extension of the writer's meaning, and taking them in a kind of parabolic way, may sum up for us the whole of the special duties of youth. A time to plant.'

I. Now, My First Remark Is This : That You Are Now In The Planting Time Of Your Lives.

No wise forester will try to shift shrubs or to put them into his gardens or woods, except in late autumn or early spring. And our lives are as really under the dominion of the law of seasons as the green world of the forest and the fields. Speaking generally, and admitting the existence of many exceptions, the years between childhood and, say, two or three-and-twenty, for a young man or woman, for the most part settle the main outline of their character, and thereby determine their history, which, after all, is mainly the outcome of their character.

You have wide possibilities before you, of moulding your characters into beauty, and purity, holiness, and strength.

For one thing, you have got no past, or next to none, written all over, which it is hard to erase. You have substantially a clean sheet on which to write what you like. Your stage of life predisposes you in favour of novelty. New things are glad things to you, whereas to us older people a new thought coming into some of our brains is like a new bit of furniture coming into a crowded room. All the other pieces need to be arranged, and it is more of a trouble than anything else. You are flexible and plastic as yet, like the iron running out of the blast furnace in a molten stream, which in half an hour's time will be a rigid bar that no man can bend.

You have all these things in your favour, and so, dear young friends, whether you think of it or not, whether voluntarily or not, I want you to remember that this awful process is going on inevitably and constantly in every one of you. You are planting, whether you recognise the fact or no. What are you planting?

Well, for one thing, you are making habits, which are but actions hardened, like the juice that exudes from the pine-tree, liquid, or all but liquid, when it comes out, and when exposed to the air, is solidified and tenacious. The old legend of the man in the tower who got a slim thread up to his window, to which was attached one thicker and then thicker, and so on ever increasing until he hauled in a cable, is a true parable of what goes on in every human life. Some one deed, a thin film like a spider's thread, draws after it a thicker, by that inevitable law that a thing done once tends to be done twice, and that the second time it is easier than the first time. A man makes a track with great difficulty across the snow in a morning, but every time that he travels it, it is a little harder, and the track is a little broader, and it is easier walking. You play with the tiger's whelp of some pleasant, questionable enjoyment, and you think that it will always keep so innocent, with its budding claws not able to draw blood, but it grows--it grows. And it grows according to its kind, and what was a plaything one day is a full-grown and ravening wild beast in a while. You are making habits, whatever else you are making, and you are planting in your hearts seeds that will spring and bear fruit according to their kind.

Then remember, you are planting belief.--Most of us, I am afraid, get our opinions by haphazard; like the child in the well-known story, whose only account of herself was that she expected she growed.' That is the way by which most of you come to what you dignify by the name of your opinions. They come in upon you, you do not know how. Youth is receptive of anything new. You can learn a vast deal more easily than many of us older people can. Set down a man who has never learned the alphabet, to learn his letters, and see what a task it is for him. Or if he takes a pen in his hand for the first time, look how difficult the stiff wrist and thick knuckles find it to bend. Yours is the time for forming your opinions, for forming some rational and intelligent account of yourself and the world about you. See to it, that you plant truth in your hearts, under which you may live sheltered for many days.

Then again, you are planting character, which is not only habit, but something more. You are making yourselves, whatever else you are making. You begin with almost boundless possibilities, and these narrow and narrow and narrow, according to your actions, until you have laid the rails on which you travel--one narrow line that you cannot get off. A man's character is, if I may use a chemical term, a precipitate' from his actions. Why, it takes acres of roses to make a flask of perfume; and all the long life of a man is represented in his ultimate character. Character is formed like those chalk cliffs in the south, built up eight hundred feet, beetling above the stormy sea; and all made up of the relics of microscopic animals. So you build up a great solid structure--yourself--out of all your deeds. You are making your character, your habits, your opinions.--And you are making your reputation too. And you will not be able to get rid of that. This is the time for you to make a good record or a bad one, in other people's opinions.

And so, young men and women, boys and girls, I want you to remember the permanent effects of your most fleeting acts. Nothing ever dies that a man does. Nothing! You go into a museum, and you will see standing there a slab of red sandstone, and little dints and dimples upon it. What are they? Marks made by a flying shower that lasted for five minutes, nobody knows how many millenniums ago. And there they are, and there they will be until the world is burned up. So our fleeting deeds are all recorded here, in our permanent character. Everything that we have done is laid up there in the testimony of the rocks :--

Through our soul the echoes roll,And grow for ever and for ever.'You are now living in a time to plant.'

II. Notice, In The Next Place, That As Surely As Now Is The Time To Plant, Then Will Be A Time To Reap.

I do not know whether the writer of my text meant the harvest, when he put in antithesis to my text the other clause, and a time to pluck up that which is planted.' Probably, as most of the other pairs are opposites, here, too, we are to see an opposite rather than a result; the destructive action of plucking up, and not the preservative action of gathering a harvest, But, however that may be, let me remind you that there stands, irrefragable, for every human soul and every human deed, this great solemn law of retribution.

Now what lies in that law? Two things--that the results are similar in kind, and more in number. The law of likeness, and the law of increase, both of them belong to the working of the law of retribution. And so, be sure that you will find out that all your past lives on into your present; and that the present, in fact, is very little more than the outcome of the past. What you plant as a youth you will reap as a man. This mysterious life of ours is all sowing and reaping intermingled, right away on to the very end. Each action is in turn the child of all the preceding and the parent of all that follows. But still, though that be true, your time of life is predominantly the time of sowing; and my time of life, for instance, is predominantly the time of reaping. There are a great many things that I could not do now if I wished. There are a great many things in our past that I, and men of my age, would fain alter; but there they stand, and nothing can do away the marks of that which once has been. We have to reap, and so will you some day.

And I will tell you what you will have to reap, as sure as you are sitting in those pews. You will have the enlarged growth of your present characteristics. A man takes a photograph upon a sensitive plate, half the size of the palm of my hand; and then he enlarges it to any size he pleases. And that is what life does for all of us. The pictures, drawn small on the young man's imagination, on the young woman's dreaming heart, be they of angels or of beasts, are permanent; and they will get bigger and bigger and bigger, as you get older. You do not reap only as much as you sowed, but some sixty fold, and some an hundred fold.'

And you will reap the increased dominion of your early habits. There is a grim verse in the Book of Proverbs that speaks about a man being tied and bound by the chains of his sins. And that is just saying that the things which you chose to do when you were a boy, many of them you will have to do when you are a man; because you have lost the power, though sometimes not the will, of doing anything else. There be men that sow the wind, and they do not reap the wind, but the law of increase comes in and they reap the whirlwind. There be men who, according to the old Greek legend, sow dragon's teeth and they reap armed soldiers. There are some of you that are sowing to the flesh, and as sure as God lives, you will of the flesh reap corruption.' Whatsoever a man soweth, that,' even here, shall he also reap.'

And let me remind you that that law of inheriting the fruit of our doings is by no means exhausted by the experience of life. Whenever conscience is awakened it at once testifies not only of a broken law, but of a living Law-giver; and not only of retribution here, but of retribution hereafter. And I for my part believe that the modern form of Christianity and the tendencies of the modern pulpit, influenced by some theological discussions, about details in the notion of retribution that have been going on of late years, have operated to make ministers of the Gospel too chary of preaching, and hearers indisposed to accept, the message of the terror of the Lord.' My dear friends! retribution cannot stop on this side of the grave, and if you are going yonder you are carrying with you the necessity in yourself for inheriting the results of your life here. I beseech you, do not put away such thoughts as this, with the notion that I am brandishing before you some antiquated doctrine, fit only to frighten old women and children. The writer of the Book of Ecclesiastes was no weak-minded, superstitious fanatic. He was far more disposed to scepticism than to fanaticism. But for all that, with all his sympathy for young men's breadth and liberality, with his tolerance for all sorts and ways of living, with all his doubts and questionings, he came to this, and this was his teaching to the young men whom in idea he had gathered round his chair,--Rejoice, oh young man, in thy youth. And let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes.' By all means, God has put you into a fair world, and meant you to get all the good out of it. But,' and that not as a kill-joy, know thou, that for all these things God will bring thee into judgment,' and shape your characters accordingly.

III. Still Further, Let Me Say, These Things Being So, You Especially Need To Ponder Them.

That is so, because you especially are in danger of forgetting them. It is meant that young people should live by impulse much more than by reflection.

If nature put not forth her powerAbout the opening of the flower,Who is there that could live an hour?

The days of calculation will come soon enough; and I do not want to hurry them. I do not want to put old heads upon young shoulders. I would rather see the young ones, a great deal. But I want you not to go down to the level of the beast, living only by instinct and by impulse. You have got brains, you are meant to use them. You have the great divine gift of reason, that looks before and after, and though you have not much experience yet, you can, if you will, reflect upon such things as I have just been saying to you, and take them into your hearts, and live accordingly. My dear young friend! enjoy yourself, live buoyantly, yield to your impulses, be glad for the beautiful life that is unfolding around you, and the strong nature that is blossoming within you. And then take this other lesson, Ponder the path of thy feet,' and remember that all the while you dance along the flowery path, you are planting what you will have to reap.

Then, still further, it is especially needful for you that you should ponder these things, because unless you do you will certainly go wrong. If you do not plant good, somebody else will plant evil. An untilled field is not a field that nothing grows in, but it is a field full of weeds; and the world and the flesh and the devil, the temptations round about you and the evil tendencies in you, unless they are well kept down and kept off, are sure to fill your souls full of all manner of seeds that will spring up to bitterness, and poison, and death. Oh! think, think! for it is the only chance of keeping your hearts from being full of wickedness--think what you are sowing, and think what will the harvest be. There are some of you, as I said, sowing to the flesh, young men living impure and wicked lives, and their bones are full of the sins of their youth.' There are some of you letting every wind bring the thistledown of vanities, and scatter them all across your hearts, that they may spring up prickly, and gifted with a fatal power of self-multiplication. There are some of you, young men, and young women too, whose lives are divided between Manchester business and that ignoble thirst for mere amusement which is eating all the dignity and the earnestness out of the young men of this city. I beseech you, do not slide into habits of frivolity, licentiousness, and sin, for want of looking after yourselves. Remember, if you do not ponder the path of your feet, you are sure to take the turn to the left.

Again, it is needful for you to ponder these things, for if you waste this time, it will never come back to you any more. It is useless to sow corn in August. There are things in this world that a man can only get when he is young, such as sound education, for instance; business habits, habits of industry, of application, of concentration, of self-control, a reputation which may avail in the future. If you do not begin to get these before you are five-and-twenty, you will never get them.

And although the certainty is not so absolute in regard to spiritual and religious things, the dice are frightfully weighted, and the chances are terribly small that a young man who, like some of you, has passed his early years in church or chapel, in weekly contact with earnest preaching, and has not accepted the Saviour, will do it when he grows old. He may; he may. But it is a great deal more likely that he will not.

IV. The Conclusion Of The Whole Matter Is, Begin On The Spot, To Trust And To Serve Jesus Christ.

These are the best things to plant, simple reliance upon His death for your forgiveness, upon His power to make you pure and clean; simple submission to His commandment. Oh! dear young friend; if you have these in your hearts everything will come right. You will get habit on your side, and that is much; and you will be saved from a great deal of misery which would he yours if you went wrong first, and then came right.

If you will plant a cutting of the tree of life in your heart it will yield everything to you when it grows. The people in the South Seas, if they have a palm-tree, can get out of it bread and drink, food, clothing, shelter, light, materials for books, cordage for their boats, needles to sew with, and everything. If you will take Jesus Christ, and plant Him in your hearts, everything will come out of that. That Tree bears twelve manners of fruits, and yields His fruit every month.' With Christ in your heart all other fair things will be planted there; and with Him in your heart, all evil things which you may already have planted there, will be rooted out. Just as when some strong exotic is carried to some distant land and there takes root, it exterminates the feebler vegetation of the place to which it comes; so with Christ in my heart the sins, the evil habits, the passions, the lusts, and all other foul spawn and offspring, will die and disappear. Take Him, then, dear friend l by simple faith, for your Saviour. He will plant the good seed in your spirit, and instead of the briar shall come up the myrtle.' Your lives will become fruitful of goodness and of joy, according to that ancient promise: The righteous shall flourish like the palm-tree; he shall grow like a cedar in Lebanon. Those that be planted in the house of the Lord shall flourish in the courts of our God. They shall still bring forth fruit in old age.'

MHCC: Ecc 3:1-10

To expect unchanging happiness in a changing world, must end in disappointment. To bring ourselves to our state in life, is our duty and wisdom in this world. God's whole plan for the government of the world will be found altogether wise, just, and good. Then let us seize the favourable opportunity for every good purpose and work. The time to die is fast approaching. Thus labour and sorrow fill the world. This is given us, that we may always have something to do; none were sent into the world to be idle.

Matthew Henry: Ecc 3:1-10

The scope of these verses is to show, 1. That we live in a world of changes, that the several events of time, and conditions of human life, are vastly different from one another, and yet occur promiscuously, and we are continually passing and repassing between them, as in the revolutions of every day and every year. In the wheel of nature (Jam 3:6) sometimes one spoke is uppermost and by and by the contrary; there is a constant ebbing and flowing, waxing and waning; from one extreme to the other does the fashion of this world change, ever did, and ever will. 2. That every change concerning us, with the time and season of it, is unalterably fixed and determined by a supreme power; and we must take things as they come, for it is not in our power to change what is appointed for us. And this comes in here as a reason why, when we are in prosperity, we should by easy, and yet not secure - not to be secure because we live in a world of changes and therefore have no reason to say, Tomorrow shall be as this day (the lowest valleys join to the highest mountains), and yet to be easy, and, as he had advised (Ecc 2:24), to enjoy the good of our labour, in a humble dependence upon God and his providence, neither lifted up with hopes, nor cast down with fears, but with evenness of mind expecting every event. Here we have,

I. A general proposition laid down: To every thing there is a season, Ecc 3:1. 1. Those things which seem most contrary the one to the other will, in the revolution of affairs, each take their turn and come into play. The day will give place to the night and the night again to the day. Is it summer? It will be winter. Is it winter? Stay a while, and it will be summer. Every purpose has its time. The clearest sky will be clouded, Post gaudia luctus - Joy succeeds sorrow; and the most clouded sky will clear up, Post nubila Phoebus - The sun will burst from behind the cloud. 2. Those things which to us seem most casual and contingent are, in the counsel and foreknowledge of God, punctually determined, and the very hour of them is fixed, and can neither be anticipated nor adjourned a moment.

II. The proof and illustration of it by the induction of particulars, twenty-eight in number, according to the days of the moon's revolution, which is always increasing or decreasing between its full and change. Some of these changes are purely the act of God, others depend more upon the will of man, but all are determined by the divine counsel. Every thing under heaven is thus changeable, but in heaven there is an unchangeable state, and an unchangeable counsel concerning these things. 1. There is a time to be born and a time to die. These are determined by the divine counsel; and, as we were born, so we must die, at the time appointed, Act 17:26. Some observe that here is a time to be born and a time to die, but no time to live; that is so short that it is not worth mentioning; as soon as we are born we begin to die. But, as there is a time to be born and a time to die, so there will be a time to rise again, a set time when those that lie in the grave shall be remembered, Job 14:13. 2. A time for God to plant a nation, as that of Israel in Canaan, and, in order to that, to pluck up the seven nations that were planted there, to make room for them; and at length there was a time when God spoke concerning Israel too, to pluck up and to destroy, when the measure of their iniquity was full, Jer 18:7, Jer 18:9. There is a time for men to plant, a time of the year, a time of their lives; but, when that which was planted has grown fruitless and useless, it is time to pluck it up. 3. A time to kill, when the judgments of God are abroad in a land and lay all waste; but, when he returns in ways of mercy, then is a time to heal what he has torn (Hos 6:1, Hos 6:2), to comfort a people after the time that he has afflicted them, Psa 90:15. There is a time when it is the wisdom of rulers to use severe methods, but there is a time when it is as much their wisdom to take a more gentle course, and to apply themselves to lenitives, not corrosives. 4. A time to break down a family, an estate, a kingdom, when it has ripened itself for destruction; but God will find a time, if they return and repent, to rebuild what he has broken down; there is a time, a set time, for the Lord to build up Zion, Psa 102:13, Psa 102:16. There is a time for men to break up house, and break off trade, and so to break down, which those that are busy in building up both must expect and prepare for. 5. A time when God's providence calls to weep and mourn, and when man's wisdom and grace will comply with the call, and will weep and mourn, as in times of common calamity and danger, and there it is very absurd to laugh, and dance, and make merry (Isa 22:12, Isa 22:13; Eze 21:10); but then, on the other hand, there is a time when God calls to cheerfulness, a time to laugh and dance, and then he expects we should serve him with joyfulness and gladness of heart. Observe, The time of mourning and weeping is put first, before that of laughter and dancing, for we must first sow in tears and then reap in joy. 6. A time to cast away stones, by breaking down and demolishing fortifications, when God gives peace in the borders, and there is no more occasion for them; but there is a time to gather stones together, for the making of strong-holds, Ecc 3:5. A time for old towers to fall, as that in Siloam (Luk 12:4), and for the temple itself to be so ruined as that not one stone should be left upon another; but also a time for towers and trophies too to be erected, when national affairs prosper. 7. A time to embrace a friend when we find him faithful, but a time to refrain from embracing when we find he is unfair or unfaithful, and that we have cause to suspect him; it is then our prudence to be shy and keep at a distance. It is commonly applied to conjugal embraces, and explained by 1Co 7:3-5; Joe 2:16. 8. A time to get, get money, get preferment, get good bargains and a good interest, when opportunity smiles, a time when a wise man will seek (so the word is); when he is setting out in the world and has a growing family, when he is in his prime, when he prospers and has a run of business, then it is time for him to be busy and make hay when the sun shines. There is a time to get wisdom, and knowledge, and grace, when a man has a price put into his hand; but then let him expect there will come a time to spend, when all he has will be little enough to serve his turn. Nay, there will come a time to lose, when what has been soon got will be soon scattered and cannot be held fast. 9. A time to keep, when we have use for what we have got, and can keep it without running the hazard of a good conscience; but there may come a time to cast away, when love to God may oblige us to cast away what we have, because we must deny Christ and wrong our consciences if we keep it (Mat 10:37, Mat 10:38), and rather to make shipwreck of all than of the faith; nay, when love to ourselves may oblige us to cast it away, when it is for the saving of our lives, as it was when Jonah's mariners heaved their cargo into the sea. 10. A time to rend the garments, as upon occasion of some great grief, and a time to sew, them again, in token that the grief is over. A time to undo what we have done and a time to do again what we have undone. Jerome applies this to the rending of the Jewish church and the sewing and making up of the gospel church thereupon. 11. A time when it becomes us, and is our wisdom and duty, to keep silence, when it is an evil time (Amo 5:13), when our speaking would be the casting of pearl before swine, or when we are in danger of speaking amiss (Psa 39:2); but there is also a time to speak for the glory of God and the edification of others, when silence would be the betraying of a righteous cause, and when with the mouth confession is to be made to salvation; and it is a great part of Christian prudence to know when to speak and when to hold our peace. 12. A time to love, and to show ourselves friendly, to be free and cheerful, and it is a pleasant time; but there may come a time to hate, when we shall see cause to break off all familiarity with some that we have been fond of, and to be upon the reserve, as having found reason for a suspicion, which love is loth to admit. 13. A time of war, when God draws the sword for judgment and gives it commission to devour, when men draw the sword for justice and the maintaining of their rights, when there is in the nations a disposition to war; but we may hope for a time of peace, when the sword of the Lord shall be sheathed and he shall make wars to cease (Psa 46:9), when the end of the war is obtained, and when there is on all sides a disposition to peace. War shall not last always, nor is there any peace to be called lasting on this side the everlasting peace. Thus in all these changes God has set the one over-against the other, that we may rejoice as though we rejoiced not and weep as though we wept not.

III. The inferences drawn from this observation. If our present state be subject to such vicissitude, 1. Then we must not expect our portion in it, for the good things of it are of no certainty, no continuance (Ecc 3:9): What profit has he that works? What can a man promise himself from planting and building, when that which he thinks is brought to perfection may so soon, and will so surely, be plucked up and broken down? All our pains and care will not alter either the mutable nature of the things themselves or the immutable counsel of God concerning them. 2. Then we must look upon ourselves as upon our probation in it. There is indeed no profit in that wherein we labour; the thing itself, when we have it, will do us little good; but, if we make a right use of the disposals of Providence about it, there will be profit in that (Ecc 3:10): I have seen the travail which God has given to the sons of men, not to make up a happiness by it, but to be exercised in it, to have various graces exercised by the variety of events, to have their dependence upon God tried by every change, and to be trained up to it, and taught both how to want and how to abound, Phi 4:12. Note, (1.) There is a great deal of toil and trouble to be seen among the children of men. Labour and sorrow fill the world. (2.) This toil and this trouble are what God has allotted us. He never intended this world for our rest, and therefore never appointed us to take our ease in it. (3.) To many it proves a gift. God gives it to men, as the physician gives a medicine to his patient, to do him good. This travail is given to us to make us weary of the world and desirous of the remaining rest. It is given to us that we may be kept in action, and may always have something to do; for we were none of us sent into the world to be idle. Every change cuts us out some new work, which we should be more solicitous about, than about the event.

Keil-Delitzsch: Ecc 3:1

"Everything has its time, and every purpose under the heavens its hour."The Germ. language is poor in synonyms of time. Zöckler translates: Everything has its steplang7 Frist ..., but by steplang7 Frist we think only of a fixed term of duration, not of a period of beginning, which, though not exclusively, is yet here primarily meant; we have therefore adopted Luther's excellent translation. Certainly זמן (from זמן , cogn. סמן , signare ), belonging to the more modern Heb., means a Frist ( e.g. , Dan 2:16) as well as a steplang7 Zeitpunkt , point of time; in the Semit. (also Assyr. simmu , simanu , with ס ) it is the most common designation of the idea of time. עת is abbreviated either from ענת ( ועד , to determine) or from ענת (from ענה , cogn. אנה , to go towards, to meet). In the first case it stands connected with מועד on the one side, and with עדּן (from עדד , to count) on the other; in the latter case, with עונה , Exo 21:10 (perhaps also ען and ענת in כען , כּענת ). It is difficult to decide this point; proportionally more, however, can be said for the original ענת (Palest.-Aram. ענתּא ), as also the prep. of participation את is derived from אנת (meeting, coming together).

(Note: Vid ., Orelli's work on the Heb. Synon. der Zeit u. Ewigkeit , 1871. He decides for the derivation from ועד morf ; Fleischer (Levy's Chald. W.B. II. 572) for the derivation from ענה , the higher power of אנה , whence (Arab.) inan , right time. We have, under Job 24:1, maintained the former derivation.)

The author means to say, if we have regard to the root signification of the second conception of time - (1) that everything has its fore-determined time, in which there lies both a determined point of time when it happens, and a determined period of time during which it shall continue; and (2) that every matter has a time appointed for it, or one appropriate, suitable for it. The Greeks were guided by the right feeling when they rendered זמן by χρόνος , and עת by καιρός .

Olympiodorus distinguishes too sharply when he understands the former of duration of time, and the latter of a point of time; while the state of the matter is this, that by χρόνος the idea comprehends the termini a quo and ad quem , while by καιρός it is limited to the terminus a quo . Regarding חפץ , which proceeds from the ground-idea of being inclined to, and intention, and thus, like πρᾶγμα and χρῆμα , to the general signification of design, undertaking, res gesta , res .

The illustration commences with the beginning and the ending of the life of man and (in near-lying connection of thought) of plants.

Keil-Delitzsch: Ecc 3:2

(Note: These seven verses, 2-8, are in Codd and Edd., like Jos 12:9., and Est 9:7., arranged in the form of a song, so that one עת (time) always stands under another, after the scheme described in Megilla 16 b , Massecheth Sofrim xiii. 3, but without any express reference to this passage in Koheleth. J has a different manner of arranging the words, the first four lines of which we here adduce: -

'ēth	lāmoth veeth	lalěděth 'ēth
'ēth	nathu'ǎ lǎ'ǎqor veeth	lathǎ'ǎth
'ēth	lirpō veeth	lǎhǎrog
'ēth	livnoth veeth	liphrots )

"To be born has its time, and to die has its time; to plant has its time, and to root up that which is planted has its time."The inf . ללדת signifies nothing else than to bring forth; but when that which is brought forth comes more into view than she who brings forth, it is used in the sense of being born (cf. Jer 25:34, לט = להטּבח ); ledah, Hos 9:11, is the birth; and in the Assyr., li -id -tu , li -i -tu , li -da -a -tu , designates posterity, progenies . Since now lālǎděth has here lāmuth as contrast, and thus does not denote the birth-throes of the mother, but the child's beginning of life, the translation, "to be born has its time,"is more appropriate to what is designed than "to bring forth has its time."What Zöckler, after Hitzig, objects that by lěděth a הפץ an undertaking, and thus a conscious, intended act must be named, is not applicable; for לכּל standing at the beginning comprehends doing and suffering, and death also (apart from suicide) is certainly not an intended act, frequently even an unconscious suffering. Instead of לטעת (for which the form לטּעת

(Note: This Abulwalid found in a correct Damascus ms., Michlol 81 b .)

is found, cf. למּוՀ˜ , Psa 66:9), the older language uses לנטע , Jer 1:10. In still more modern Heb. the expression used would be ליטע , i.e. , לטּע ( Shebîith ii. 1). עקד has here its nearest signification: to root up (denom. of עקּד , root), like עקר , 2Ki 3:25, where it is the Targ. word for הפּיל (to fell trees).

From out-rooting, which puts an end to the life of plants, the transition is now made to putting to death.

Keil-Delitzsch: Ecc 3:3

"To put to death has its time, and to heal has its time; to pull down has its time, and to build has its time."That harog (to kill) is placed over against "to heal,"Hitzig explains by the remark that harog does not here include the full consequences of the act, and is fitly rendered by "to wound."But "to put to death"is nowhere = "nearly to put to death,"- one who is harug is not otherwise to be healed than by resurrection from the dead, Eze 37:6. The contrast has no need for such ingenuity to justify it. The striking down of a sound life stands in contrast to the salvation of an endangered life by healing, and this in many situations of life, particularly in war, in the administration of justice, and in the defence of innocence against murder or injury, may be fitting. Since the author does not present these details from a moral point of view, the time here is not that which is morally right, but that which, be it morally right or not, has been determined by God, the Governor of the world and Former of history, who makes even that which is evil subservient to His plan. With the two pairs of γένεσις καὶ φθορά there are two others associated in Ecc 3:3; with that, having reference, 2 b , to the vegetable world, there here corresponds one referring to buildings; to פּרוץ (synon. הרוՀ¡ , Jer 1:10) stands opposed בּנות (which is more than גּדור ), as at 2Ch 32:5.

These contrasts between existence and non-existence are followed by contrasts within the limits of existence itself: -

Keil-Delitzsch: Ecc 3:4

"To weep has its time, and to laugh has its time; to mourn has its time, and to dance has its time."It is possible that the author was led by the consonance from livnoth to livkoth , which immediately follows it; but the sequence of the thoughts is at the same time inwardly mediated, for sorrow kills and joy enlivens, Sir. 32:21-24. ספוד is particularly lamentation for the dead, Zec 12:10; and רקוד , dancing (in the more modern language the usual word for hholēl , kirkēr , hhāgǎg ) at a marriage festival and on other festal occasions.

It is more difficult to say what leads the author to the two following pairs of contrasts: -

Keil-Delitzsch: Ecc 3:5

"To throw stones has its time, and to gather together stones has its time; to embrace has its time, and to refrain from embracing has its time."Did the old Jewish custom exist at the time of the author, of throwing three shovelfuls of earth into the grave, and did this lead him to use the phrase השׁ אבּ ? But we do not need so incidental a connection of the thought, for the first pair accords with the specific idea of life and death; by the throwing of stones a field is destroyed, 2Ki 3:25, or as expressed at 2Ki 3:19 is marred; and by gathering the stones together and removing them (which is called סקּל ), it is brought under cultivation. Does לה , to embrace, now follow because it is done with the arms and hands? Scarcely; but the loving action of embracing stands beside the hostile, purposely injurious throwing of stones into a field, not exclusively (2Ki 4:16), but yet chiefly (as e.g. , at Pro 5:20) as referring to love for women; the intensive in the second member is introduced perhaps only for the purpose of avoiding the paronomasia lirhhoq mahhavoq .

The following pair of contrasts is connected with the avoiding or refraining from the embrace of love: -

Keil-Delitzsch: Ecc 3:6

"To seek has its time, and to lose has its time; to lay up has its time, and to throw away has its time."Vaihinger and others translate לאבּד , to give up as lost, which the Pih . signifies first as the expression of a conscious act. The older language knows it only in the stronger sense of bringing to ruin, making to perish, wasting (Pro 29:3). But in the more modern language, אבד , like the Lat. perdere , in the sense of "to lose,"is the trans. to the intrans. אבד , e.g. , Tahoroth ; viii. 3, "if one loses ( המאבּד ) anything,"etc.; Sifri , at Deu 24:19, "he who has lost ( מאבּד ) a shekel,"etc. In this sense the Palest.-Aram. uses the Aphel אובד , e.g. , Jer. Mezîa ii. 5, "the queen had lost ( אובדת ) her ornament."The intentional giving up, throwing away from oneself, finds its expression in להשׁ .

The following pair of contrasts refers the abandoning and preserving to articles of clothing: -

Keil-Delitzsch: Ecc 3:7

7 a . "To rend has its time, and to sew has its time."When evil tidings come, when the tidings of death come, then is the time for rending the garments (2Sa 13:31), whether as a spontaneous outbreak of sorrow, or merely as a traditionary custom. - The tempest of the affections, however, passes by, and that which was torn is again sewed together.

Perhaps it is the recollection of great calamities which leads to the following contrasts: -

7 b . "To keep silence has its time, and to speak has its time."Severe strokes of adversity turn the mind in quietness back upon itself; and the demeanour most befitting such adversity is silent resignation (cf. 2Ki 2:3, 2Ki 2:5). This mediation of the thought is so much the more probable, as in all these contrasts it is not so much the spontaneity of man that comes into view, as the pre-determination and providence of God.

The following contrasts proceed on the view that God has placed us in relations in which it is permitted to us to love, or in which our hatred is stirred up: -

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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_____. "Popular Questioning of the Justice of God in Ancient Israel." Zeitschrift für die Alttestamentliche Wissenschaft 82:3 (1970):380-95.

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_____. "Youth and Old Age in Qoheleth." Hebrew Annual Review 10 (1986):1-12.

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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.