7 a time to rend, and a time to sew; a time to keep silence, and a time to speak;
Therefore he that is prudent shall keep silence in such a time; for it is an evil time.
And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes.
And Peter arose and went with them. And when he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and showing the coats and garments which Dorcas made, while she was with them.
for we cannot but speak the things which we saw and heard.
And as he was now drawing nigh, `even' at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen; saying, Blessed `is' the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from the multitude said unto him, Teacher, rebuke thy disciples. And he answered and said, I tell you that, if these shall hold their peace, the stones will cry out.
Trust ye not in a neighbor; put ye not confidence in a friend; keep the doors of thy mouth from her that lieth in thy bosom.
And the songs of the temple shall be wailings in that day, saith the Lord Jehovah: the dead bodies shall be many: in every place shall they cast them forth with silence.
Let him sit alone and keep silence, because he hath laid it upon him.
And they were not afraid, nor rent their garments, neither the king, nor any of his servants that heard all these words.
But they held their peace, and answered him not a word; for the king's commandment was, saying, Answer him not.
Open thy mouth for the dumb, In the cause of all such as are left desolate. Open thy mouth, judge righteously, And minister justice to the poor and needy.
Deliver them that are carried away unto death, And those that are ready to be slain see that thou hold back. If thou sayest, Behold, we knew not this; Doth not he that weigheth the hearts consider it? And he that keepeth thy soul, doth not he know it? And shall not he render to every man according to his work?
And Jacob rent his garments, and put sackcloth upon his loins, and mourned for his son many days.
Now Elihu had waited to speak unto Job, because they were elder than he. And when Elihu saw that there was no answer in the mouth of these three men, his wrath was kindled. And Elihu the son of Barachel the Buzite answered and said, I am young, and ye are very old; Wherefore I held back, and durst not show you mine opinion. I said, Days should speak, And multitude of years should teach wisdom. But there is a spirit in man, And the breath of the Almighty giveth them understanding. It is not the great that are wise, Nor the aged that understand justice. Therefore I said, Hearken to me; I also will show mine opinion. Behold, I waited for your words, I listened for your reasonings, Whilst ye searched out what to say. Yea, I attended unto you, And, behold, there was none that convinced Job, Or that answered his words, among you. Beware lest ye say, We have found wisdom; God may vanquish him, not man: For he hath not directed his words against me; Neither will I answer him with your speeches. They are amazed, they answer no more: They have not a word to say. And shall I wait, because they speak not, Because they stand still, and answer no more? I also will answer my part, I also will show mine opinion. For I am full of words; The spirit within me constraineth me. Behold, my breast is as wine which hath no vent; Like new wine-skins it is ready to burst. I will speak, that I may be refreshed; I will open my lips and answer. Let me not, I pray you, respect any man's person; Neither will I give flattering titles unto any man. For I know not to give flattering titles; `Else' would my Maker soon take me away.
for we are sold, I and my people, to be destroyed, to be slain, and to perish. But if we had been sold for bondmen and bondwomen, I had held my peace, although the adversary could not have compensated for the king's damage.
Then Mordecai bade them return answer unto Esther, Think not with thyself that thou shalt escape in the king's house, more than all the Jews. For if thou altogether holdest thy peace at this time, then will relief and deliverance arise to the Jews from another place, but thou and thy father's house will perish: and who knoweth whether thou art not come to the kingdom for such a time as this?
And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, Am I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? but consider, I pray you, and see how he seeketh a quarrel against me.
And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly.
Then David took hold on his clothes, and rent them; and likewise all the men that were with him:
And she fell at his feet, and said, Upon me, my lord, upon me be the iniquity; and let thy handmaid, I pray thee, speak in thine ears, and hear thou the words of thy handmaid. Let not my lord, I pray thee, regard this worthless fellow, even Nabal; for as his name is, so is he; Nabal is his name, and folly is with him: but I thy handmaid saw not the young men of my lord, whom thou didst send. Now therefore, my lord, as Jehovah liveth, and as thy soul liveth, seeing Jehovah hath withholden thee from bloodguiltiness, and from avenging thyself with thine own hand, now therefore let thine enemies, and them that seek evil to my lord, be as Nabal. And now this present which thy servant hath brought unto my lord, let it be given unto the young men that follow my lord. Forgive, I pray thee, the trespass of thy handmaid: for Jehovah will certainly make my lord a sure house, because my lord fighteth the battles of Jehovah; and evil shall not be found in thee all thy days. And though men be risen up to pursue thee, and to seek thy soul, yet the soul of my lord shall be bound in the bundle of life with Jehovah thy God; and the souls of thine enemies, them shall he sling out, as from the hollow of a sling. And it shall come to pass, when Jehovah shall have done to my lord according to all the good that he hath spoken concerning thee, and shall have appointed thee prince over Israel, that this shall be no grief unto thee, nor offence of heart unto my lord, either that thou hast shed blood without cause, or that my lord hath avenged himself. And when Jehovah shall have dealt well with my lord, then remember thy handmaid. And David said to Abigail, Blessed be Jehovah, the God of Israel, who sent thee this day to meet me: and blessed be thy discretion, and blessed be thou, that hast kept me this day from bloodguiltiness, and from avenging myself with mine own hand. For in very deed, as Jehovah, the God of Israel, liveth, who hath withholden me from hurting thee, except thou hadst hasted and come to meet me, surely there had not been left unto Nabal by the morning light so much as one man-child. So David received of her hand that which she had brought him: and he said unto her, Go up in peace to thy house; see, I have hearkened to thy voice, and have accepted thy person. And Abigail came to Nabal; and, behold, he held a feast in his house, like the feast of a king; and Nabal's heart was merry within him, for he was very drunken: wherefore she told him nothing, less or more, until the morning light. And it came to pass in the morning, when the wine was gone out of Nabal, that his wife told him these things, and his heart died within him, and he became as a stone. And it came to pass about ten days after, that Jehovah smote Nabal, so that he died. And when David heard that Nabal was dead, he said, Blessed be Jehovah, that hath pleaded the cause of my reproach from the hand of Nabal, and hath kept back his servant from evil: and the evil-doing of Nabal hath Jehovah returned upon his own head. And David sent and spake concerning Abigail, to take her to him to wife. And when the servants of David were come to Abigail to Carmel, they spake unto her, saying, David hath sent us unto thee, to take thee to him to wife. And she arose, and bowed herself with her face to the earth, and said, Behold, thy handmaid is a servant to wash the feet of the servants of my lord. And Abigail hasted, and arose, and rode upon an ass, with five damsels of hers that followed her; and she went after the messengers of David, and became his wife. David also took Ahinoam of Jezreel; and they became both of them his wives. Now Saul had given Michal his daughter, David's wife, to Palti the son of Laish, who was of Gallim.
And Jonathan spake good of David unto Saul his father, and said unto him, Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works have been to thee-ward very good: for he put his life in his hand, and smote the Philistine, and Jehovah wrought a great victory for all Israel: thou sawest it, and didst rejoice; wherefore then wilt thou sin against innocent blood, to slay David without a cause?
For how shall I go up to my father, if the lad be not with me? lest I see the evil that shall come on my father.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ecclesiastes 3
Commentary on Ecclesiastes 3 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 3
Ec 3:1-22.
Earthly pursuits are no doubt lawful in their proper time and order (Ec 3:1-8), but unprofitable when out of time and place; as for instance, when pursued as the solid and chief good (Ec 3:9, 10); whereas God makes everything beautiful in its season, which man obscurely comprehends (Ec 3:11). God allows man to enjoy moderately and virtuously His earthly gifts (Ec 3:12, 13). What consoles us amidst the instability of earthly blessings is, God's counsels are immutable (Ec 3:14).
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. God does not condemn, but approves of, the use of earthly blessings (Ec 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.
2. time to die—(Ps 31:15; Heb 9:27).
plant—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, 9; Am 9:15; Mt 15:13).
3. time to kill—namely, judicially, criminals; or, in wars of self-defense; not in malice. Out of this time and order, killing is murder.
to heal—God has His times for "healing" (literally, Isa 38:5, 21; figuratively, De 32:39; Ho 6:1; spiritually, Ps 147:3; Isa 57:19). To heal spiritually, before the sinner feels his wound, would be "out of time," and so injurious.
time to break down—cities, as Jerusalem, by Nebuchadnezzar.
build up—as Jerusalem, in the time of Zerubbabel; spiritually (Am 9:11), "the set time" (Ps 102:13-16).
4. mourn—namely, for the dead (Ge 23:2).
dance—as David before the ark (2Sa 6:12-14; Ps 30:11); spiritually (Mt 9:15; Lu 6:21; 15:25). The Pharisees, by requiring sadness out of time, erred seriously.
5. cast away stones—as out of a garden or vineyard (Isa 5:2).
gather—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 (Mt 3:9); so the restored Jews hereafter (Ps 102:13, 14; Zec 9:16).
refrain … embracing—(Joe 2:16; 1Co 7:5, 6).
6. time to get—for example, to gain honestly a livelihood (Eph 4:23).
lose—When God wills losses to us, then is our time to be content.
keep—not to give to the idle beggar (2Th 3:10).
cast away—in charity (Pr 11:24); or to part with the dearest object, rather than the soul (Mr 9:43). To be careful is right in its place, but not when it comes between us and Jesus Christ (Lu 10:40-42).
7. rend—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, 22).
silence—(Am 5:13), in a national calamity, or that of a friend (Job 2:13); also not to murmur under God's visitation (Le 10:3; Ps 39:1, 2, 9).
8. hate—for example, sin, lusts (Lu 14:26); that is, to love God so much more as to seem in comparison to hate "father or mother," when coming between us and God.
a time of war … peace—(Lu 14:31).
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. "A time to plant" (Ec 3:2) refers to his planting (Ec 2:5); "laugh" (Ec 3:4), to Ec 2:1, 2; "his mirth," "laughter"; "build up," "gather stones" (Ec 3:3, 5), to his "building" (Ec 2:4); "embrace," "love," to his "princess" (see on Ec 2:8); "get" (perhaps also "gather," Ec 3:5, 6), to his "gathering" (Ec 2:8). All these were of "no profit," because not in God's time and order of bestowing happiness.
10. (See on Ec 1:13).
11. his time—that is, in its proper season (Ps 1:3), opposed to worldlings putting earthly pursuits out of their proper time and place (see on Ec 3:9).
set the world in their heart—given them capacities to understand the world of nature as reflecting God's wisdom in its beautiful order and times (Ro 1:19, 20). "Everything" answers to "world," in the parallelism.
so that—that is, but in such a manner that man only sees a portion, not the whole "from beginning to end" (Ec 8:17; Job 26:14; Ro 11:33; Re 15:4). Parkhurst, for "world," translates: "Yet He hath put obscurity in the midst of them," literally, "a secret," so man's mental dimness of sight as to the full mystery of God's works. So Holden and Weiss. This incapacity for "finding out" (comprehending) God's work is chiefly the fruit of the fall. The worldling ever since, not knowing God's time and order, labors in vain, because out of time and place.
12. in them—in God's works (Ec 3:11), as far as relates to man's duty. Man cannot fully comprehend them, but he ought joyfully to receive ("rejoice in") God's gifts, and "do good" with them to himself and to others. This is never out of season (Ga 6:9, 10). Not sensual joy and self-indulgence (Php 4:4; Jas 4:16, 17).
13. Literally, "And also as to every man who eats … this is the gift of God" (Ec 3:22; 5:18). When received as God's gifts, and to God's glory, the good things of life are enjoyed in their due time and order (Ac 2:46; 1Co 10:31; 1Ti 4:3, 4).
14. (1Sa 3:12; 2Sa 23:5; Ps 89:34; Mt 24:35; Jas 1:17).
for ever—as opposed to man's perishing labors (Ec 2:15-18).
any thing taken from it—opposed to man's "crooked and wanting" works (Ec 1:15; 7:13). The event of man's labors depends wholly on God's immutable purpose. Man's part, therefore, is to do and enjoy every earthly thing in its proper season (Ec 3:12, 13), not setting aside God's order, but observing deep reverence towards God; for the mysteriousness and unchangeableness of God's purposes are designed to lead "man to fear before Him." Man knows not the event of each act: otherwise he would think himself independent of God.
15. Resumption of Ec 1:9. Whatever changes there be, the succession of events is ordered by God's "everlasting" laws (Ec 3:14), and returns in a fixed cycle.
requireth that … past—After many changes, God's law requires the return of the same cycle of events, as in the past, literally, "that which is driven on." The Septuagint and Syriac translate: "God requireth (that is, avengeth) the persecuted man"; a transition to Ec 3:16, 17. The parallel clauses of the verse support English Version.
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)?
17. Solution of it. 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. Man cannot now "find out" the plan of God's ways (Ec 3:11; Ps 97:2). If judgment instantly followed every sin, there would be no scope for free will, faith, and perseverance of saints in spite of difficulties. The previous darkness will make the light at last the more glorious.
there—(Job 3:17-19) in eternity, in the presence of the Divine Judge, opposed to the "there," in the human place of judgment (Ec 3:16): so "from thence" (Ge 49:24).
18. estate—The estate of fallen man is so ordered (these wrongs are permitted), that God might "manifest," that is, thereby prove them, and that they might themselves see their mortal frailty, like that of the beasts.
sons of men—rather, "sons of Adam," a phrase used for "fallen men." The toleration of injustice until the judgment is designed to "manifest" men's characters in their fallen state, to see whether the oppressed will bear themselves aright amidst their wrongs, knowing that the time is short, and there is a coming judgment. 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).
19. Literally, "For the sons of men (Adam) are a mere chance, as also the beast is a mere chance." These words can only be the sentiments of the skeptical oppressors. God's delay in judgment gives scope for the "manifestation" of their infidelity (Ec 8:11; Ps 55:19; 2Pe 3:3,4). They are "brute beasts," morally (Ec 3:18; Jude 10); and they end by maintaining that man, physically, has no pre-eminence over the beast, both alike being "fortuities." Probably this was the language of Solomon himself in his apostasy. He answers it in Ec 3:21. If Ec 3:19, 20 be his words, they express only that as regards liability to death, excluding the future judgment, as the skeptic oppressors do, man is on a level with the beast. Life is "vanity," if regarded independently of religion. But Ec 3:21 points out the vast difference between them in respect to the future destiny; also (Ec 3:17) beasts have no "judgment" to come.
breath—vitality.
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). The Hebrew expresses the difference strongly, "The spirit of man that ascends, it belongeth to on high; but the spirit of the beast that descends, it belongeth to below, even to the earth." Their destinations and proper element differ utterly [Weiss].
22. (Compare Ec 3:12; 5:18). Inculcating a thankful enjoyment of God's gifts, and a cheerful discharge of man's duties, founded on fear of God; not as the sensualist (Ec 11:9); not as the anxious money-seeker (Ec 2:23; 5:10-17).
his portion—in the present life. If it were made his main portion, it would be "vanity" (Ec 2:1; Lu 16:25).
for who, &c.—Our ignorance as to the future, which is God's "time" (Ec 3:11), should lead us to use the present time in the best sense and leave the future to His infinite wisdom (Mt 6:20, 25, 31-34).