8 a time to love, and a time to hate; a time for war, and a time for peace.
If any man cometh unto me, and hateth not his own father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.
Husbands, love your wives, even as Christ also loved the church, and gave himself up for it;
And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen, and pursued as far as Dan. And he divided himself against them by night, he and his servants, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus. And he brought back all the goods, and also brought back his brother Lot, and his goods, and the women also, and the people. And the king of Sodom went out to meet him, after his return from the slaughter of Chedorlaomer and the kings that were with him, at the vale of Shaveh (the same is the King's Vale).
And Jehovah said unto Joshua, Fear not, neither be thou dismayed: take all the people of war with thee, and arise, go up to Ai; see, I have given into thy hand the king of Ai, and his people, and his city, and his land; And thou shalt do to Ai and her king as thou didst unto Jericho and her king: only the spoil thereof, and the cattle thereof, shall ye take for a prey unto yourselves: set thee an ambush for the city behind it. So Joshua arose, and all the people of war, to go up to Ai: and Joshua chose out thirty thousand men, the mighty men of valor, and sent them forth by night. And he commanded them, saying, Behold, ye shall lie in ambush against the city, behind the city; go not very far from the city, but be ye all ready: and I, and all the people that are with me, will approach unto the city. And it shall come to pass, when they come out against us, as at the first, that we will flee before them; and they will come out after us, till we have drawn them away from the city; for they will say, They flee before us, as at the first: so we will flee before them; and ye shall rise up from the ambush, and take possession of the city: for Jehovah your God will deliver it into your hand. And it shall be, when ye have seized upon the city, that ye shall set the city on fire; according to the word of Jehovah shall ye do: see, I have commanded you. And Joshua sent them forth; and they went to the ambushment, and abode between Beth-el and Ai, on the west side of Ai: but Joshua lodged that night among the people. And Joshua arose up early in the morning, and mustered the people, and went up, he and the elders of Israel, before the people to Ai. And all the people, `even' the `men of' war that were with him, went up, and drew nigh, and came before the city, and encamped on the north side of Ai: now there was a valley between him and Ai. And he took about five thousand men, and set them in ambush between Beth-el and Ai, on the west side of the city. So they set the people, even all the host that was on the north of the city, and their liers-in-wait that were on the west of the city; and Joshua went that night into the midst of the valley. And it came to pass, when the king of Ai saw it, that they hasted and rose up early, and the men of the city went out against Israel to battle, he and all his people, at the time appointed, before the Arabah; but he knew not that there was an ambush against him behind the city. And Joshua and all Israel made as if they were beaten before them, and fled by the way of the wilderness. And all the people that were in the city were called together to pursue after them: and they pursued after Joshua, and were drawn away from the city. And there was not a man left in Ai or Beth-el, that went not out after Israel: and they left the city open, and pursued after Israel. And Jehovah said unto Joshua, Stretch out the javelin that is in thy hand toward Ai; for I will give it into thy hand. And Joshua stretched out the javelin that was in his hand toward the city. And the ambush arose quickly out of their place, and they ran as soon as he had stretched out his hand, and entered into the city, and took it; and they hasted and set the city on fire. And when the men of Ai looked behind them, they saw, and, behold, the smoke of the city ascended up to heaven, and they had no power to flee this way or that way: and the people that fled to the wilderness turned back upon the pursuers. And when Joshua and all Israel saw that the ambush had taken the city, and that the smoke of the city ascended, then they turned again, and slew the men of Ai. And the others came forth out of the city against them; so they were in the midst of Israel, some on this side, and some on that side: and they smote them, so that they let none of them remain or escape. And the king of Ai they took alive, and brought him to Joshua. And it came to pass, when Israel had made an end of slaying all the inhabitants of Ai in the field, in the wilderness wherein they pursued them, and they were all fallen by the edge of the sword, until they were consumed, that all Israel returned unto Ai, and smote it with the edge of the sword. And all that fell that day, both of men and women, were twelve thousand, even all the men of Ai. For Joshua drew not back his hand, wherewith he stretched out the javelin, until he had utterly destroyed all the inhabitants of Ai. Only the cattle and the spoil of that city Israel took for prey unto themselves, according unto the word of Jehovah which he commanded Joshua. So Joshua burnt Ai, and made it a heap for ever, even a desolation, unto this day. And the king of Ai he hanged on a tree until the eventide: and at the going down of the sun Joshua commanded, and they took his body down from the tree, and cast it at the entrance of the gate of the city, and raised thereon a great heap of stones, unto this day.
So Joshua took the whole land, according to all that Jehovah spake unto Moses; and Joshua gave it for an inheritance unto Israel according to their divisions by their tribes. And the land had rest from war.
And when the children of Ammon saw that they were become odious to David, the children of Ammon sent and hired the Syrians of Beth-rehob, and the Syrians of Zobah, twenty thousand footmen, and the king of Maacah with a thousand men, and the men of Tob twelve thousand men. And when David heard of it, he sent Joab, and all the host of the mighty men. And the children of Ammon came out, and put the battle in array at the entrance of the gate: and the Syrians of Zobah and of Rehob, and the men of Tob and Maacah, were by themselves in the field. Now when Joab saw that the battle was set against him before and behind, he chose of all the choice men of Israel, and put them in array against the Syrians: And the rest of the people he committed into the hand of Abishai his brother; and he put them in array against the children of Ammon. And he said, If the Syrians be too strong for me, then thou shalt help me; but if the children of Ammon be too strong for thee, then I will come and help thee. Be of good courage, and let us play the man for ou people, and for the cities of our God: and Jehovah do that which seemeth him good. So Joab and the people that were with him drew nigh unto the battle against the Syrians: and they fled before him. And when the children of Ammon saw that the Syrians were fled, they likewise fled before Abishai, and entered into the city. Then Joab returned from the children of Ammon, and came to Jerusalem. And when the Syrians saw that they were put to the worse before Israel, they gathered themselves together. And Hadarezer sent, and brought out the Syrians that were beyond the River: and they came to Helam, with Shobach the captain of the host of Hadarezer at their head. And it was told David; and he gathered all Israel together, and passed over the Jordan, and came to Helam. And the Syrians set themselves in array against David, and fought with him. And the Syrians fled before Israel; and David slew of the Syrians `the men of' seven hundred chariots, and forty thousand horsemen, and smote Shobach the captain of their host, so that he died there. And when all the kings that were servants to Hadarezer saw that they were put to the worse before Israel, they made peace with Israel, and served them. So the Syrians feared to help the children of Ammon any more.
But now Jehovah my God hath given me rest on every side; there is neither adversary, nor evil occurrence.
And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Shouldest thou help the wicked, and love them that hate Jehovah? for this thing wrath is upon thee from before Jehovah.
And it came to pass after this, that the children of Moab, and the children of Ammon, and with them some of the Ammonites, came against Jehoshaphat to battle. Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the sea from Syria; and, behold, they are in Hazazon-tamar (the same is En-gedi). And Jehoshaphat feared, and set himself to seek unto Jehovah; and he proclaimed a fast throughout all Judah. And Judah gathered themselves together, to seek `help' of Jehovah: even out of all the cities of Judah they came to seek Jehovah. And Jehoshaphat stood in the assembly of Judah and Jerusalem, in the house of Jehovah, before the new court; and he said, O Jehovah, the God of our fathers, art not thou God in heaven? and art not thou ruler over all the kingdoms of the nations? and in thy hand is power and might, so that none is able to withstand thee. Didst not thou, O our God, drive out the inhabitants of this land before thy people Israel, and give it to the seed of Abraham thy friend for ever? And they dwelt therein, and have built thee a sanctuary therein for thy name, saying, If evil come upon us, the sword, judgment, or pestilence, or famine, we will stand before this house, and before thee, (for thy name is in this house,) and cry unto thee in our affliction, and thou wilt hear and save. And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned aside from them, and destroyed them not; behold, how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit. O our God, wilt thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but out eyes are upon thee. And all Judah stood before Jehovah, with their little ones, their wives, and their children. Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, the Levite, of the sons of Asaph, came the Spirit of Jehovah in the midst of the assembly; and he said, Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat: Thus saith Jehovah unto you, Fear not ye, neither be dismayed by reason of this great multitude; for the battle is not yours, but God's. To-morrow go ye down against them: behold, they come up by the ascent of Ziz; and ye shall find them at the end of the valley, before the wilderness of Jeruel. Ye shall not need to fight in this `battle': set yourselves, stand ye still, and see the salvation of Jehovah with you, O Judah and Jerusalem; fear not, nor be dismayed: to-morrow go out against them: for Jehovah is with you. And Jehoshaphat bowed his head with his face to the ground; and all Judah and the inhabitants of Jerusalem fell down before Jehovah, worshipping Jehovah. And the Levites, of the children of the Kohathites and of the children of the Korahites, stood up to praise Jehovah, the God of Israel, with an exceeding loud voice. And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem: believe in Jehovah your God, so shall ye be established; believe his prophets, so shall ye prosper. And when he had taken counsel with the people, he appointed them that should sing unto Jehovah, and give praise in holy array, as they went out before the army, and say, Give thanks unto Jehovah; for his lovingkindness `endureth' for ever. And when they began to sing and to praise, Jehovah set liers-in-wait against the children of Ammon, Moab, and mount Seir, that were come against Judah; and they were smitten. For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy them: and when they had made an end of the inhabitants of Seir, every one helped to destroy another. And when Judah came to the watch-tower of the wilderness, they looked upon the multitude; and, behold, they were dead bodies fallen to the earth, and there were none that escaped. And when Jehoshaphat and his people came to take the spoil of them, they found among them in abundance both riches and dead bodies, and precious jewels, which they stripped off for themselves, more than they could carry away: and they were three days in taking the spoil, it was so much. And on the fourth day they assembled themselves in the valley of Beracah; for there they blessed Jehovah: therefore the name of that place was called The valley of Beracah unto this day. Then they returned, every man of Judah and Jerusalem, and Jehoshaphat in the forefront of them, to go again to Jerusalem with joy; for Jehovah had made them to rejoice over their enemies. And they came to Jerusalem with psalteries and harps and trumpets unto the house of Jehovah. And the fear of God was on all the kingdoms of the countries, when they heard that Jehovah fought against the enemies of Israel. So the realm of Jehoshaphat was quiet; for his God gave him rest round about.
Do not I hate them, O Jehovah, that hate thee? And am not I grieved with those that rise up against thee?
Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord Jehovah, and thou becamest mine.
Even so ought husbands also to love their own wives as their own bodies. He that loveth his own wife loveth himself: for no man ever hated his own flesh; but nourisheth and cherisheth it, even as Christ also the church;
that they may train the young women to love their husbands, to love their children,
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).