Ecclesiastes3chapter 3

Ecclesiastes 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).”

Ecclesiastes 3:1

“Man has his appointed cycle of seasons and vicissitudes, as the sun, wind, and water (Ec 1:5-7). purpose--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," Ec 3:2), so there is a lawful "time" for man to carry out his "purposes" and inclinations.”

Ecclesiastes 3:2

“This is written in the Scriptures and is manifest to all. For although it be hidden and unknown to all, what period of time is allotted to each, and how it is allotted; yet every one knows this, that as there is a time for spring and for summer, and for autumn and for winter, so, as it is written, there is a time to die, and a time to live.”

Ecclesiastes 3:3

"A time for killing and a time for healing." It is both the time for killing and the time for healing, he says: "I will kill, and I will revive" [Deut. 32, 39.]. He cures, provoking one to repentance. 'I killed' has the same meaning as "in the morning I murdered all the sinners of the Earth." [Ps. 100.8.] "A time for destroying and a time for building. "We are not able to build anything good unless we have first destroyed what is bad.

Ecclesiastes 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.”

Ecclesiastes 3:4

"A time for weeping and a time for laughter." Now is the time for weeping and in the future it will be the time for laughter: for "the blessed weep, since they themselves will laugh." [Luc. 6, 21.] "A time for bewailing and a time for dancing. "For this reason they are seized in the Gospel, those to whom God says " I have lamented for you and you have not moaned; I sang and you did not dance." [Luc.

Ecclesiastes 3:5

"A time for dispersing stones and a time for collecting stones." I marvel how an learned man could have said this ridiculous note about this passage: "this passage speaks about the destruction and killing of Solomon's houses, because men first destroy, then build". Some amass stones to construct buildings, others destroy those buildings which have been erected, according to Horace's lines "he demolished, he builds, exchanges squares with wheels, he fluctuates and disagrees with the whole order of life itself." [Horat. Epist. I. I.

Ecclesiastes 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).”

Ecclesiastes 3:5

“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 1 Cor. vii.”

Ecclesiastes 3:7

"A time for silence and a time for speaking." I think that the Pythagoreans, whose discipline is to remain silent for five years and afterwards to speak to learned men, took the origin of their decree from this. Let us learn therefore and so remain silent first, so that afterwards we open our mouths only to speak. Let us be silent for a set period and depend on the utterances of our teacher. Nothing seems right to us unless we learn that after much silence we are made into teachers by our pupils.

Ecclesiastes 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:”

Ecclesiastes 3:8

"A time for loving and a time for hating." The time for loving God, children, wife, and relatives is afterwards, and the time for hating those in martyrdom since hostile piety attacks those steadfast men for the sake of the confession of Christ. Or maybe there is a time for loving the law, and those things that the law decrees- that is circumcision, sacrifices, the Sabbath, Neumania [The Jewish feast of the New Moon.], and a time for hating them when the grace of the Gospel has been lost.

Ecclesiastes 3:8

“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, 2Sa 13:”

Ecclesiastes 3:9

“But these earthly pursuits, while lawful in their season, are "unprofitable" when made by man, what God never intended them to be, the chief good. Solomon had tried to create an artificial forced joy, at times when he ought rather to have been serious; the result, therefore, of his labor to be happy, out of God's order, was disappointment.”

Ecclesiastes 3:10

“And he shows that there is affliction: I have seen the affliction which God has given to the sons of men, that they may be occupied in it: he gave, that is, he permitted to be given, according to that passage in Romans 1: "God …”

Ecclesiastes 3:11

“I have seen, he says, the material world that preoccupies human minds, that which God gave to the human race prior to its cleansing so that they would occupy themselves. He means here that the beauty of the material world is temporal, not eternal. For, …”

Ecclesiastes 3:11

“Rather, He hath made all (the travail, Ecc 3:10) beautiful (fit, in harmony with the whole work of God) in its time; also He hath set eternity in their heart (i. e., the heart of the sons of men, Ecc 3:10). The word, translated “world” in the text, and “eternity” in this note, is used seven times in Ecclesiastes. The interpretation “eternity,” is conceived in the sense of a long indefinite period of time, in accordance with the use of the word throughout this book, and the rest of the Old Testament.”

Ecclesiastes 3:11

“This incapacity for "finding out" (comprehending) God's work is chiefly the fruit of the fall. The worldling ever since, not knowing God's time and order, labors in vain, because out of time and place.”

Ecclesiastes 3:11

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

Ecclesiastes 3:11

“We see but the middle of God's works, not from the beginning of them (then we should see how admirably the plan was laid in the divine counsels), nor to the end of them, which crowns the action (then we should see the product to be glorious), but we must wait till the veil be rent, and not arraign God's proceedings nor pretend to pass judgment on them.”

Ecclesiastes 3:12-13

“What have we our beings, capacities, and estates for, but to be some way serviceable to our generation? We mistake if we think we were born for ourselves. No; it is our business to do good; it is in doing good that there is the truest pleasure, and what is so laid out is best laid up and will turn to the best account.”

Ecclesiastes 3:13

Whoever eats in a way that he takes his stomach to be God does not find anything good in eating and drinking, but rather ungodliness: "Such people do not serve our Lord Christ but their own stomach."

Ecclesiastes 3:14

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

Ecclesiastes 3:14

“Man's part, therefore, is to do and enjoy every earthly thing in its proper season (Ec 3:12, 13), not setting aside God's order, but observing deep reverence towards God; for the mysteriousness and unchangeableness of God's purposes are designed to lead "man to fear before Him." Man knows not the event of each act: otherwise he would think himself independent of God.”

Ecclesiastes 3:14

“He is in one mind, and who can turn him? His measures are never broken, nor is he ever put upon new counsels, but what he has purposed shall be effected, and all the world cannot defeat nor disannul it. It behoves us therefore to say, "Let it be as God wills," for, how cross soever it may be to our designs and interests, God's will is his wisdom.”

Ecclesiastes 3:15

“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", Exo 3:14; the immutable and eternal Jehovah, which is, and was, and is to come, invariably the same.”

Ecclesiastes 3:15

“Rather, What has been - what was before, and what shall be has been before. The word “is” in our the King James Version is erroneously printed in Roman letters: it does not exist in the Hebrew (it should have been italicized); and the word there translated “now” is the same which is translated as “already.” Requireth - i. e., requireth for judgment, as the word specially means in 2Sa 4:11; Eze 3:18...It is obvious from the context of the last clause of Ecc 3:14, and Ecc 3:16-17, that this is the meaning here.”

Ecclesiastes 3:16

“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.”

Ecclesiastes 3:16

“Here a difficulty is suggested. If God "requires" events to move in their perpetual cycle, why are the wicked allowed to deal unrighteously in the place where injustice ought least of all to be; namely, "the place of judgment" (Jer 12:1)?”

Ecclesiastes 3:17

The Divine Wisdom has pointed out in Ecclesiastes that for everything, i.e., for all things happy or those which are considered unfortunate and unhappy, there is a right time: saying: "For all things there is a time, and a time for everything under the heaven." … and below: "For there is a time," it says, "for everything and for every deed."

Ecclesiastes 3:17

“There is a coming judgment in which God will vindicate His righteous ways. The sinner's "time" of his unrighteous "work" is short. God also has His "time" and "work" of judgment; and, meanwhile, is overruling, for good at last, what seems now dark.”

Ecclesiastes 3:18

“That they might see that they themselves are beasts - The author of Choheleth has given a correct view of this difficult verse, by a proper translation: “I said in my heart, reflecting on the state of the sons of men, O that God would enlighten them, and make them see that even they themselves are like beasts.” These words are to be referred to those in authority who abused their power; particularly to the corrupt magistrates mentioned above.”

Ecclesiastes 3:18

“The oppressed share in death, but the comparison to "beasts" applies especially to the ungodly oppressors (Ps 49:12, 20). They too need to be "manifested" ("proved"), whether, considering that they must soon die as the "beasts," and fearing the judgment to come, they will repent (Da 4:27).”

Ecclesiastes 3:19

“That which befals the sons of men is no other than that which befals beasts; a great deal of knowledge of human bodies is gained by the anatomy of the bodies of brutes. When the deluge swept away the old world the beasts perished with mankind. Horses and men are killed in battle with the same weapons of war.”

Ecclesiastes 3:20

“The resurrection as a fact is not to be rejected because of an exceptional situation. Yet, since all things earthly return and crumble into the earth, I wonder how there can be any doubt even concerning the instances noted. For the most part, the sea itself also casts up on neighboring shores whatever human bodies it has swallowed. And if this were not so, it surely would not be difficult for God to join what has been scattered and to unite again what has been dispersed.”

Ecclesiastes 3:20

“All go unto one place,.... The earth (w) 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 Gen 2:7. (w) "Magna parens terra est", Ovid. Metamorph. l. 1. Fab. 7.”

Ecclesiastes 3:21

"Who perceives that the spirit of man is the one that ascends on high while the spirit of the beast is the one that descends down into the earth?" But this seems to be blasphemy: for who knows if the spirit of the sons of man ascends upwards, or if the spirit of beasts goes downwards into the earth? He does not contend that there is no difference between animals and men in reference to the dignity of the soul, but in adding "who?" he wants to show the difficulty of the matter.

Ecclesiastes 3:21

“Who knoweth--Not doubt of the destination of man's spirit (Ec 12:7); but "how few, by reason of the outward mortality to which man is as liable as the beast and which is the ground of the skeptic's argument, comprehend the wide difference between man and the beast" (Isa 53:1).”

Ecclesiastes 3:21

“It is certain that the spirit of the sons of men at death is ascending; it goes upwards to the Father of spirits, who made it, to the world of spirits to which it is allied; it dies not with the body, but is redeemed from the power of the grave, Ps. xlix.”

Ecclesiastes 3:22

"I therefore observed that there is nothing better for man than to be happy in what he is doing, for that is his lot. For who can enable him to see what will be after him? " Instead of that which we have as "to see what will be after him", Symmachus interprets it more clearly saying, "so that he sees those things which will be after these ones". Therefore nothing is good in life, unless a man is happy in his work, doing acts of sympathy, and obtaining his future reward in the realm of heaven.