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Ecclesiastes
Chapter Three
New King James Version (NKJV)
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
Ecclesiastes 3:1;
of which there is an induction of particulars
Ecclesiastes 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
Ecclesiastes 3:9;
and though all God's works are beautiful in their season
they are unsearchable
to man
Ecclesiastes 3:11;
wherefore it is best cheerfully to enjoy the present good things of life
Ecclesiastes 3:12;
and be content; for the will and ways and works of God are unalterable
permanent
and perfect
Ecclesiastes 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
Ecclesiastes 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
Ecclesiastes 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
Ecclesiastes 3:22.
Ecclesiastes 3:1 To everything there
is a season
A time for every purpose under heaven:
YLT 1To everything -- a season
and a time to every delight under the heavens:
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 wordF5לכל חפץ "omni voluntati"
Montanus
Mercerus
Cocceius; i.e. "rei proprie capitae ac desideratae"
Drusius.
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.'
Ecclesiastes 3:2 2 A
time to be born
And a time to die; A time to plant
And a time to pluck what
is planted;
YLT 2A time to bring forth
And
a time to die. A time to plant
And a time to eradicate the planted.
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 LordF6"Stat sua
cuique dies
breve et irreparabile tempus omnibus est vitae"; Virgil.
Aeneid. l. 10. : 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
John 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 Jeremiah 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 Psalm 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
Psalm 92:14.
Ecclesiastes 3:3 3 A
time to kill
And a time to heal; A time to break down
And a time to build up;
YLT 3A time to slay
And a time
to heal
A time to break down
And a time to build up.
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
Deuteronomy 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 Amos 9:11.
Ecclesiastes 3:4 4 A
time to weep
And a time to laugh; A time to mourn
And a time to dance;
YLT 4A time to weep
And a time
to laugh. A time to mourn
And a time to skip.
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
Psalm 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
Isaiah 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
Matthew 9:15 John 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
Luke 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 Psalm 30:11.
Ecclesiastes 3:5 5 A
time to cast away stones
And a time to gather stones; A time to embrace
And a
time to refrain from embracing;
YLT 5A time to cast away stones
And a time to heap up stones. A time to embrace
And a time to be far from
embracing.
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
Zechariah 9:16;
a time to embrace
and a time to refrain from embracing: or "to
be far from"F7עת לרחק
"tempus elongandi se"
Pagninus
Montanus; "tempus longe
fieri"
V. L. it; it may not only design conjugal embracesF8"Optatos
dedit amplexus"
Virgil. Aeneid. 8. v. 405.
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
Proverbs 4:8.
Ecclesiastes 3:6 6 A
time to gain
And a time to lose; A time to keep
And a time to throw away;
YLT 6A time to seek
And a time
to destroy. A time to keep
And a time to cast away.
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"F9עת
לבקש "tempus quaerendi"
Pagninus
Montanus
Tigurine version
Piscator
Mercerus
Gejerus
Rambachius. ; 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
Jonah 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 Ecclesiastes 5:13.
Ecclesiastes 3:7 7 A
time to tear
And a time to sew; A time to keep silence
And a time to speak;
YLT 7A time to rend
And a time
to sew. A time to be silent
And a time to speak.
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 Isaiah 37:1; This
the Jews apply to the rending of the ten tribes from Rehoboam
signified by the
rending of Jeroboam's garment
1 Kings 11:30; the
sewing up or uniting of which is foretold
Ezekiel 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 speakF11 ωρη μεν πολεων μυθων
ωρη δε και υπνου
Homer. Odyss.
11. v. 378. ; 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
Amos 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
Psalm 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
Leviticus 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.
Ecclesiastes 3:8 8 A
time to love
And a time to hate; A time of war
And a time of peace.
YLT 8A time to love
And a time
to hate. A time of war
And a time of peace.
A time to love
and a time to hate
.... For one to love his
friend
and to hate a man
a sinner
as the Targum; to love a friend while he
continues such
and hate him
or less love him
when he proves treacherous and
unfaithful; an instance of a change of love into hatred may be seen in the case
of Amnon
2 Samuel 13:15. A
time of unregeneracy is a time of loving worldly lusts and sinful pleasures
the company of wicked men
and all carnal delights and recreations; and a time
of conversion is a time to hate what was before loved
sin
and the conversion
of sinners
the garment spotted with the flesh
the principles and practices
though not the persons
of ungodly men; and even to hate
that is
less love
the dearest friends and relations
in comparison of
or when in competition
with
Christ;
a time of war
and a time of peace; for nations to be
engaged in war with each other
or to be at peace
which are continually
revolving; and there is a time when there will be no more war. In a spiritual
sense
the present time
or state of things
is a time of war; the Christian's
life is a warfare state
though it will be soon accomplished
in which he is
engaging in fighting with spiritual enemies
sin
Satan
and the world: the
time to come
or future state
is a time of peace
when saints shall enter into
peace
and be no more disturbed by enemies from within or from without. In the
Midrash
all the above times and seasons are interpreted of Israel
and applied
to them.
Ecclesiastes 3:9 9 What
profit has the worker from that in which he labors?
YLT 9What advantage hath the
doer in that which he is labouring at?
What profit hath he that worketh in that wherein he laboureth? That is
he
has none. This is an inference drawn from the above premises
and confirms what
has been before observed
Ecclesiastes 1:3;
Man has no profit of his labour
since his time is so short to enjoy it
and he
leaves it to another
he knows not who; and
while he lives
is attended with
continual vicissitudes and changes; sometimes it is a time for one thing
and
sometimes for its contrary
so that there is nothing certain
and to be
depended on; and a man can promise himself nothing in this world pleasant or
profitable to him
and much less that will be of any advantage to him
hereafter. The Targum adds
"to
make treasures and gather mammon
unless he is helped by Providence above;'
though
it is man's duty to labour
yet all his toil and labour will be fruitless
without a divine blessing; there is a time and season for everything in
providence
and there is no striving against that.
Ecclesiastes 3:10 10 I
have seen the God-given task with which the sons of men are to be occupied.
YLT 10I have seen the travail
that God hath given to the sons of man to be humbled by it.
I have seen the travail which God hath given to the sons of men
.... The pains
and trouble they are at to get a little wisdom and knowledge
Ecclesiastes 1:13;
and so to obtain riches and honour
peace and plenty
which sometimes they do
obtain
and sometimes not; and when they do
do not keep them long
for there
is a time for everything. This the wise man had observed
in a variety of
instances; and he considered the end of God in it
which was for men
to be exercised in it
or "by it"; or
"to afflict" or "humble them by it"F12לענות בו "ad affligendum se
in ea"
Montanus; "ut eos adfligat in ea
sc. per eam"
Rambachius; "ut ea redderet humiles"
Tigurine version. ; to let them
see that all their toil and labour signified little; all depended on a divine blessing
and no happiness was to be had in the creatures; all was vanity and vexation of
spirit; See Gill on Ecclesiastes 1:13.
Ecclesiastes 3:11 11 He
has made everything beautiful in its time. Also He has put eternity in their
hearts
except that no one can find out the work that God does from beginning
to end.
YLT 11The whole He hath made
beautiful in its season; also
that knowledge He hath put in their heart
without which man findeth not out the work that God hath done from the
beginning even unto the end.
He hath made every thing beautiful in his time
.... That is
God has made everything; as all things in creation are made by him
for his
pleasure and glory
and all well and wisely
there is a beauty in them all: so
all things in providence; he upholds all things; he governs and orders all
things according to the counsel of his will; some things are done immediately
by him
others by instruments
and some are only permitted by him; some he does
himself
some he wills to be done by others
and some he suffers to be done;
but in all there is a beauty and harmony; and all are ordered
disposed
and
overruled
to answer the wisest and greatest purposes; everything is done in the
time in which he wills it shall; be done
and done in the time most fit and
suitable for it to be done; all things before mentioned
for which there is a
time
and all others: all natural things are beautiful in their season; things
in summer
winter
spring
and autumn; frost and snow in winter
and heat in
summer; darkness and dews in the night
and light and brightness in the day;
and so in ten thousand other things: all afflictive dispensations of
Providence; times of plucking up and breaking down of weeping and mourning
of
losing and casting away are all necessary
and seasonable and beautiful
in
their issue and consequences: prosperity and adversity
in their turns
make a
beautiful checker work
and work together for good; are like Joseph's coat
of
many colours
which was an emblem of those various providences which attended
that good man; and were extremely beautiful
as are all the providences of God
to men: and all his judgments will be
when made manifest; when he shall have
performed his whole work
and the mystery of God in providence will be
finished; which is like a piece of tapestry; when only viewed in parts no
beauty appears in it
scarce any thing to be made of it but when all is put
together
it is most beautiful and harmonious. The words may be rendered
"the beautiful One hath made all things in his time"F13את הכל עשה
יפה בעתו "haec omnia
facit pulcher in tempore suo
i.e. Messias"; so some in Rambachius. ; the
Messiah; who
as a divine Person
is the brightness of his Father's glory; as
man
is fairer than the sons
of Adam; as Mediator
is full of grace and truth;
is white and ruddy
altogether lovely
exceeding precious to his people: this
fair and lovely One has made all things in creation; works with his Father in
the affairs of providence; and has done all things well in grace and
redemption
John 1:2;
also he hath set the world in their heart; so that no man can find
out the work that God maketh from the beginning to the end; not a sinful
love of the world
and the things of it; not a criminal desire after them
and
a carking care for them
whereby persons have no heart and inclination
time
and leisure
to search into and find out the works of God; for though all this
is in the heart of the sons of men
yet
not placed
there by the Lord: nor an
opinion of living for ever; of a long time in this world
the word for
"world" having the signification of perpetuity in it; so that they
regard not
the work of the Lord
nor the operations of his hands
tomorrow
being with them as this day
and much more abundant; but this sense meets with
the same difficulty as the former. Rather the meaning is
that God hath set
before the minds of men
and in them
the whole world of creatures
the whole
book of nature
in which they may see and read much of the wisdom power
and
goodness of God in his works; and to some he gives an inclination and desire
hereunto; but yet the subject before them is so copious
there is such a world
of matter presented to them
and their capacity so small
and life so short
that they cannot all their days find out the works of God
either of creation
or providence
to perfection; or find out what God works
from the beginning of
the world to the end of it; for
of what he has wrought
but a small portion is
known by them
and they know less still what shall be done hereafter: some of
God's works of providence are set on foot and but begun in the life of some
men; they do not live to see them finished
and therefore cannot find them out;
and others are so dark and obscure
that they are obliged to say
"O the
depth of the riches both of the wisdom and knowledge of God! how unsearchable
are his judgments
and his ways past finding out!" see Romans 1:19; and
though everything is beautiful in its time
yet till they are made manifest
and all viewed together; they will not be perfectly understood
or the beauty
of them seen
Revelation 15:4.
For God has put something "hidden"
or "sealed up"
in the
midst of them
as it may be renderedF14Vid. Schultens de Defect.
Hod. Ling. Heb. s. 180.
so that they cannot be perfectly known.
Ecclesiastes 3:12 12 I
know that nothing is better for them than to rejoice
and to do good in
their lives
YLT 12I have known that there is
no good for them except to rejoice and to do good during their life
I know that there is no good in them
.... In these
things; as the Arabic version; in the creatures
as Jarchi; in all sublunary
enjoyments; in everything the wise man had made a trial of before
as natural
Wisdom and knowledge
worldly pleasure
riches
and wealth; the "summun
bonum"
or happiness of men
did not lie in these things; this he knew by
experience
and had the strongest assurance of it: or in them
that is
the
children of men
as the Targum: there is no real good thing in them
nor comes
out of them
nor is done by them; they cannot think a good thought
nor do a
good action
of themselves. Or rather the sense is
I know there is nothing
better for them than what follows:
but for a man to rejoice; not in sin and sinful
pleasures
in a riotous
voluptuous
and epicurean manner; but to be cheerful
and enjoy the blessings of life in a comfortable way
and with a thankful
heart; and especially to rejoice in spiritual things
and above all in Christ;
and not in any self-boastings or carnal confidences
all such rejoicing is
evil; see Ecclesiastes 9:7.
The Targum is
"but
that they rejoice in the joy of the law;'
but
it is much better to rejoice in the things of the Gospel
which is indeed a
joyful sound;
and to do good in his life: to himself and family
by making use of the good things of life
and not withholding and hoarding them
up; and to others
to all men
as opportunity offers
and especially to the
household of faith; and not only by liberality and alms deeds
but by doing all
good works
from right principles and to right ends
and that always
as long
as he lives
Galatians 6:9.
Ecclesiastes 3:13 13 and
also that every man should eat and drink and enjoy the good of all his labor—it
is the gift of God.
YLT 13yea
even every man who
eateth and hath drunk and seen good by all his labour
it [is] a gift of God.
And also that every man should eat and drink
.... Not to
excess
but in moderation; and yet freely
plentifully
and cheerfully; and not
alone
but giving the poor a portion with him; and in all having in view the
glory of God
1 Corinthians 10:31;
and enjoy the good of all his labour; take the
comfort of what he has been labouring for
and not lay it up for
and leave it
to
he knows not who: the Targum is
"and
see good in his days
and cause his children
at the time of his death
to
inherit all his labour;'
it is the gift of God; not only to have
but to
enjoy
and make a proper use of the mercies of life. This is the same doctrine
which is delivered Ecclesiastes 2:24.
Ecclesiastes 3:14 14 I
know that whatever God does
It shall be forever. Nothing can be added to it
And
nothing taken from it. God does it
that men should fear before Him.
YLT 14I have known that all that
God doth is to the age
to it nothing is to be added
and from it nothing is to
be withdrawn; and God hath wrought that they do fear before Him.
I know that whatsoever God doeth
it shall be for ever
.... Which
some
as Jarchi
understand of the works of creation
the heavens and the
earth
which are however of long standing and duration; and though they shall
be dissolved and perish
as to their form and quality
yet not as to the
substance of them: the earth particularly is said to abide for ever
Ecclesiastes 1:4;
the sun and moon
and stars
keep their course or station; and the several
seasons of the year have their constant revolution
and shall as long as the
earth endures; see Genesis 8:22; the
several kinds of creatures God has made
in the earth
air
and sea
though the
individuals die
their species remain; and man
the chief of creatures
though
he dies
shall live again
and live for ever; so the Arabic version
"I
have learned that all the creatures which God hath made shall perpetually
remain in the same order and condition:'
though
AbarbinelF15Miphalot Elohim Tract. 8. c. 7. fol. 57. 4. interprets
this of the continuance of the world for a certain time
and then of the destruction
of it; which he thinks is supported by Ecclesiastes 3:15
and which is to be understood of the creation of one world after another; and
that which is past he explains of the world that is destroyed. But rather this
is to be understood of the decrees of God
which are his works "ad
intra"; the thoughts of his heart
that are to all generations; the
counsel of his will
which always stands
and is performed; his mind
which is
one
the same always
and invariable
and which he never changes; his pleasure
he always does; his purposes and appointments
which are always accomplished
never frustrated and made void: for he is all wise in forming them
all
knowing
and sees the end from the beginning
so that nothing unforeseen can
turn up to hinder the execution of them; he is unchangeable
and never alters
his will; and all powerful
able to effect his great designs; and faithful and
true
cannot deny himself
nor ever lie nor repent. To this sense is the
Targum
"I
know
by a spirit of prophecy
that all which the Lord does in the world
whether good or evil
after it is decreed from his mouth
it shall be for
ever.'
This
holds good of all his works
and acts of grace; election of persons to eternal
life stands firm
not on the foot of works
but of grace
and has its certain
effect; it can never be made void
nor be surer than it is; it will ever take
place
and continue in its fruit and consequences: the covenant of grace
as it
is made from everlasting
continues to everlasting; its promises never
fail
its blessings are the sure mercies of David: redemption by Christ is eternal;
such as are redeemed from sin
Satan
and the law
are ever so
and shall never
be brought into bondage to either again: the work of grace upon the heart being
begun
shall be performed and perfected; the graces wrought in the soul
as
faith
hope
and love
ever remain; the blessings of grace bestowed
as pardon
justification
adoption
and salvation
are never reversed
but ever continue;
such as are regenerated
pardoned
justified
adopted
and saved
shall be ever
so; and the work of God
as it is durable
so perfect;
nothing can be put to it
nor anything taken from it; the works of
nature have been finished and perfected from the foundation of the world; the
decrees of God are a complete system of his will
according to which he does
all things invariably
in providence and grace; the covenant of grace is
ordered in all things
and nothing wanting in it; the work of redemption is
completely done by Christ
who is a rock
and his work is perfect; and the work
of grace on the heart
though at present imperfect
shall be perfected; nor is
it in the power of men to add anything to it
nor take anything from it;
and God doth it
that men should fear before him; his works of
creation being done in so much wisdom
and giving such a display of his power
and goodness
command art awe of him in his creatures
Psalm 33:6; his
works of providence
being all according to his wise purposes and decrees
should be patiently and quietly submitted to; and men should be still
and know
that he is God
and humble themselves under his mighty hand: his decrees
respecting the present or future state of men
do not lead to despair
nor to a
neglect of means
nor to a dissolute life
but tend to promote the fear of God
and true holiness
which they are the source of; and the blessings of grace
have a kind influence on the same; particularly the blessing of pardoning
grace
which is with God
that he may be feared
Psalm 130:4; and
one principal part of the work of grace on the heart is the fear of God; and
nothing more strongly engages to the whole worship of God
which is often meant
by the fear of him
than his grace vouchsafed to men; see Hebrews 12:28. The
Targum refers this to the vengeance of God in the world: and Jarchi
to the
unusual phenomena in it; as the flood
the sun's standing still and going
backward
and the like.
Ecclesiastes 3:15 15 That
which is has already been
And what is to be has already been; And God requires
an account of what is past.
YLT 15What is that which hath
been? already it is
and that which [is] to be hath already been
and God requireth
that which is pursued.
That which hath seen is now; and that which is to be hath already
been
.... That which has been from the beginning now is; that which
cometh
and what shall be in the end of days
has been already
as the Targum.
Jarchi interprets this of God and his attributes
which are always the same; he
is the "I am that I am"
Exodus 3:14; the
immutable and eternal Jehovah
which is
and was
and is to come
invariably
the same. Or rather it designs his decrees and purposes; what has been decreed
in his eternal mind is now accomplished; and what is future has been already in
his decrees; nor does anything come to pass but what he has appointed. So it is
interpreted
in an ancient tractF16Tikkune Zohar Correct. 69. fol.
104. 2. of the Jews
of
"what
was before it came into the world
so that there is nothing new under the sun;
now it is obliged to come into this world
as it is said
"before I formed
thee in the belly
I knew thee"
Jeremiah 1:5.'
This
will also hold true of natural things
and of the identity of them; of some
individuals
as the sun
moon
and stars
which are as they always were
and
will be; the sun rises and sets as it used to do; and the moon increases and
decreases
as it always has done; and the stars keep the same station or
course
and so they ever will
as they have: the same seasons are now in their
turn as heretofore
and such as will be have been already; as summer
winter
spring
autumn
seedtime
harvest
cold
heat
night
and day: the same kinds
and species of creatures
that have been
are; and what will be have been already;
so that there is no new thing under the sun; the same thing is here expressed
as in Ecclesiastes 1:9;
and God requireth that which is past; his decrees
and purposes to be fulfilled
which are past in his mind; the same seasons to
return which have been; and the same kinds and species of creatures to exist
which have already. The words may be rendered
"and God seeketh that which
is pursued"
or "persecuted"F17ואלהים
יבקש את נרדף
"Deus quaerit propulsum
seu quod persecutionem veluti passum est"
Gejerus
Schmidt. : and accordingly the whole will bear a different sense; and
the preacher may be thought to have entered upon a new subject
which he
continues in some following verses
the abuse of power and authority: and the
meaning then is
the same acts of injustice
violence
and persecution
have
been done formerly as now
and now as formerly; and what hereafter of this kind
may be
will be no other than what has been; from the beginning persecution
was; Cain hated and slew his brother
because of his superior goodness; and so
it always has been
is
and will be
that such who are after the flesh
persecute those who are after the spirit; but God will make inquisition for
blood
and require it at the hands of those that shed it; he will seek out the
persecuted
and vindicate him
and
avenge his persecutor. This way the
Midrash
Jarchi
and Alshech
and the Septuagint version
render the words; and
so the Syriac version
"God seeketh him that is afflicted
who is driven
away"; and to this agrees the Targum
"and in the great day which
shall be
the Lord will require the mean and poor man of the hands of the
wicked that persecute him.' And what follows seems to confirm this sense.
Ecclesiastes 3:16 16 Moreover
I saw under the sun: In the place of judgment
Wickedness was
there; And in the place of righteousness
Iniquity was there.
YLT 16And again
I have seen
under the sun the place of judgment -- there [is] the wicked; and the place of
righteousness -- there [is] the wicked.
And moreover I saw under the sun the place of judgment
.... Courts of
judicature
where judges sit
and
causes are brought before them
and are
heard and tried; such as were the Jewish sanhedrim
of which the Midrash and
Jarchi interpret it;
that wickedness was
there
wicked judges sat there
and wickedness was committed by them;
instead of doing justice they perverted it; condemned the righteous
and
acquitted the wicked; and oppressed the widow
fatherless
and stranger
whose
cause
being just
they should have defended. So the Targum
"in
which lying judges condemn the innocent.'
Well
does the wise man say he saw this "under the sun"
for there is
nothing of this kind above it; nor approved of by him that is above it;
and the place of righteousness
that iniquity was
there; this signifies the same as before
only it is expressed in
different words. The Midrash and Jarchi interpret this of the middle gate in
Jerusalem
where Nergal Sharezer
and other princes of the king of Babylon
sat
and which Solomon foresaw by a spirit of prophecy; but the better sense
is
that Solomon had observed a great deal of this kind in reading the
histories and annals of nations; knew that much of this sort was practised in
other countries
and had seen a great deal of it in his own
done in inferior
courts
and by subordinate officers; and though he was a wise and righteous
prince
yet was not able to rectify all these abuses
for want of sufficient
proof
which yet he lamented
and it gave him a concern; compare with this Isaiah 1:21.
Ecclesiastes 3:17 17 I
said in my heart
“God shall judge the righteous and the wicked
For there
is a time there for every purpose and for every work.”
YLT 17I said in my heart
`The
righteous and the wicked doth God judge
for a time [is] to every matter and
for every work there.'
I said in mine heart
God shall judge the righteous and the wicked
.... This he
considered in his mind
and set it down for a certain truth
and which relieved
him under the consideration of the sad perversion of justice; and made him easy
under it
and willing to leave things to him that judgeth righteously
and wait
his time when everything that was now wrong would be set right: he knew from
reason
from tradition
and from the word of God
that there was a judgment to
come
a general
righteous
and eternal one; that this judicial process would
be carried on by God himself
who is holy
righteous
just
and true
omniscient
and omnipotent; and
being the Judge of all the earth
would do
right; when he would vindicate the righteous
and clear them from all calumnies
and charges; acquit and justify them
and condemn the wicked
pass a just
sentence on them
and execute it;
for there is a time there for every purpose
and for every
work; or "then"
as Noldius; in the day of the great
judgment
as the Targum adds; and which continues to paraphrase the words thus
"for
a time is appointed for every business
and for every work which they do in
this world they shall be judged there;'
there
is a time fixed
a day appointed
for the judgment of the world; though of that
day and hour knows no man; yet
it is settled
and will certainly come
Acts 17:31; and
when it is come
every purpose
counsel
and thought of men's hearts
will be
made manifest
as well as every work
good or bad
open or secret
yea
every
idle word
and men will be judged according to these; see 1 Corinthians 4:5
Matthew 12:36.
Ecclesiastes 3:18 18 I
said in my heart
“Concerning the condition of the sons of men
God tests them
that they may see that they themselves are like animals.”
YLT 18I said in my heart
concerning the matter of the sons of man that God might cleanse them
so as to
see that they themselves [are] beasts.
I said in mine heart concerning the estate of the sons of men
.... He
thought of the condition of the children of men
their sinful and polluted
state; he weighed and considered in his mind their actions
conversation
and
course of life; and was concerned how it would go with them at the day of
judgment on account of the same. Some render it
"I said in mine heart
after the speech of the children of men"F18על
דברת בני האדם "super verbum filiorum Adam"
Montanus;
"verbis hominum"
Arabic and Syriac versions. ; speaking in their
language
and representing the atheist and the epicure
as some think the wise
man does in the following verses; though he rather speaks his own real
sentiments concerning men
as they are in their present state
and as they will
appear in the day of judgment;
that God might manifest them; or "separate
them"F19לברם οτι διακρινει αυτους "ut discernat
illos"
Cocceius; "quia delegit eos"
some in Vatablus; so Aben
Ezra and Ben Melech. ; as the chaff from the wheat
and as goats from the
sheep; as will be done at the day of judgment
Matthew 3:10; or
"that they might clear God"F20"Ut ipsi expurgent
Deum"
Anglic. in Reinbeck; some in Rambachius render it thus
"ut
seligant ipsi (homines) Deum"; so Varenius. ; as they will
when he shall
judge and condemn them;
and that they might see that they themselves are beasts; as they are
through the fall
and the corruption of nature
being born like the wild ass's
colt
stupid
senseless
and without understanding of spiritual things; nay
more brutish than the beasts themselves
than the horse and the mule that have
no understanding
Psalm 32:9;
"mulo inscitior"
as is Plautus'sF21Cisteilaria
Act. 4.
phrase; see Psalm 49:12
Isaiah 1:3; this is
now made manifest to the people of God by the word and Spirit; is seen
known
and acknowledged by them
Psalm 73:21; and
the wicked themselves will see
know
and own what beasts they are and have
been
at the day of judgment; how they have lived and died like beasts; how
like brute beasts they have corrupted themselves in things they knew naturally;
and that as natural brute beasts
made to be taken and destroyed
spoke evil of
things they understood not
and perished in their own corruption
Judges 1:10
2 Peter 2:12; and
that they have been beasts to themselves
as Jarchi renders and interprets it;
made beasts of themselves by their brutish gratifications; have been cruel to
themselves
ruining and destroying their own souls; or among themselves
and to
one another
"homo lupus homini"; hence wicked men are compared to
lions
foxes
evening wolves
vipers
and the like. So Mr. Broughton renders
it
"how they are beasts
they to themselves."
Ecclesiastes 3:19 19 For
what happens to the sons of men also happens to animals; one thing befalls
them: as one dies
so dies the other. Surely
they all have one breath; man has
no advantage over animals
for all is vanity.
YLT 19For an event [is to] the
sons of man
and an event [is to] the beasts
even one event [is] to them; as
the death of this
so [is] the death of that; and one spirit [is] to all
and
the advantage of man above the beast is nothing
for the whole [is] vanity.
For that which befalleth the sons of men befalleth beasts
.... Aben Ezra
says this verse is according to the thoughts of the children of men that are
not wise; but rather the wise man says what he does according to his own
thoughts
and proceeds to prove the likeness and equality of men and beasts;
even one thing befalleth them; the same events belong
to one as to another; the same diseases and disasters
calamities and
distresses: Noah's flood carried away one as well as another; they both
perished in it; several of the plagues of Egypt were inflicted on both; and
both are beholden to God for their health
preservation
and safety; see Genesis 7:21;
as the one dieth
so dieth the other; the Targum
compares a wicked man and an unclean beast together
in the former clause; and
paraphrases this after this manner
"as
an unclean beast dies
so dies he who is not turned to repentance before his
death:'
he
dies unclean in his sins
stupid
senseless; no more thoughtful of his future
state
and of what will become of his precious and immortal soul
than a beast
that has none; see Psalm 49:14;
perhaps unjust judges
persecuting tyrants
may particularly be regarded: who
though princes
shall not only die like men
but even like beasts
Psalm 82:7;
yea
they have all one breath; the same vital breath
or breath of life
which is in the nostrils of the one as of the other; they
breathe and draw in the same air
and have the same animal and vegetative life
and equally liable to lose it
Genesis 2:7;
so that a man hath no preeminence above a beast: he has reason
and speech
which a beast has not; which gives him a preference to them
did he
make a right use of them; but
as an animal
he has no preeminence
being
liable to the same accidents
and to death itself: the Targum excepts the house
of the grave
man being usually buried when he dies
but a beast is not: yea
in some things a beast has the preeminence of a man; at least some have
in
strength
agility
quickness of the senses
&c.
for all is vanity; all the gratifications
of the senses; all riches
honours
pleasures
power
and authority
especially
when abused.
Ecclesiastes 3:20 20 All
go to one place: all are from the dust
and all return to dust.
YLT 20The whole are going unto
one place
the whole have been from the dust
and the whole are turning back
unto the dust.
All go unto one place
.... The earthF23"Magna
parens terra est"
Ovid. Metamorph. l. 1. Fab. 7. from whence they came;
all are of the dust
and all turn to dust again; Adam's body
was made of the dust of the earth
and so all his posterity
all of them; in
which they agree with beasts
who are made of the dust also; and
when they
die
return to it; see Genesis 2:7.
Ecclesiastes 3:21 21 Who
knows the spirit of the sons of men
which goes upward
and the spirit of the
animal
which goes down to the earth?[a]
YLT 21Who knoweth the spirit of
the sons of man that is going up on high
and the spirit of the beast that is
going down below to the earth?
Who knoweth the spirit of man that goeth upward?.... There is
indeed a difference between a man and a beast; though they have one breath
they have not one spirit or soul; man has a rational and immortal soul
which
when he dies
goes upwards to God that gave it; to be judged by him
and
disposed of by him
in its proper apartment
until the day of the resurrection
of the body;
and the spirit of the beast that goeth downward to the earth? when the
beast dies
its spirit goes down to the earth
from whence it came
and is
resolved into it
and is no more. But who is it that sees
or can see and know
with the eyes of his body
the difference of these two spirits
or the ascent
of the one
and the descent of the other?
Or who knows by the dint of reason
by the strength of his own understanding
without a divine revelation
that man
has an immortal soul which goes upwards at death
when that of a beast goes
downwards? No man
clearly and fully
as appears from the doubts and half faith
of the wisest Heathens concerning it: or rather who knows and considers this
difference between the spirit of a man and the spirit of a beast
and thinks
within himself what a precious and immortal soul he has
and is concerned for
the salvation of it? Very few; and hence it is they live and die like beasts
as they do. The Midrash interprets this of the souls of the righteous that go
up to heaven
and of the souls of the wicked that go down to hell.
Ecclesiastes 3:22 22 So
I perceived that nothing is better than that a man should rejoice in his
own works
for that is his heritage. For who can bring him to see what
will happen after him?
YLT 22And I have seen that there
is nothing better than that man rejoice in his works
for it [is] his portion;
for who doth bring him in to look on that which is after him?
Wherefore I perceive that there is nothing better than that
a man should rejoice in his own works
.... The Targum is
"in his good works"; not as justifying him before God
but as
vindicating him before men
from unjust censures and charges: rather the sense
is
that this is the wise man's conclusion
and this his sentiment
upon the
whole; that there is nothing better for a man
than cheerfully to enjoy the
fruit of his labours; to eat and drink in moderation
freely
joyfully
and
thankfully; and make use of his riches
power
and authority
for his own good
the good of his family for the present
and the good of his fellow creatures;
see Ecclesiastes 2:21;
for that is his portion; what is allotted to him
and thus enjoyed
is a very good one
and for which he has reason to be
thankful;
for who shall bring him to see what shall be after him? to see who
shall succeed him
and what use they will make of what he leaves them; he shall
never return after death to see anything of this kind
nor shall any acquaint
him with it; he shall not be able to know when he is dead what shall befall his
sons
whether they will prosper or rio
so Jarchi; wherefore it is best for him
to enjoy his substance himself in a comfortable way
and be beneficial to
others
and not oppressive to them. The Midrash illustrates it thus
"who
shall bring David to see what Solomon did? and who shall bring Solomon to see
what Rehoboam did?'
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)