14 I know H3045 that, whatsoever God H430 doeth, H6213 it shall be for ever: H5769 nothing H369 can be put H3254 to it, nor any thing taken H1639 from it: and God H430 doeth H6213 it, that men should fear H3372 before H6440 him.
Every G3956 good G18 gift G1394 and G2532 every G3956 perfect G5046 gift G1434 is G2076 from above, G509 and cometh down G2597 from G575 the Father G3962 of lights, G5457 with G3844 whom G3739 is G1762 no G3756 variableness, G3883 neither G2228 shadow G644 of turning. G5157
Therefore the he H6842 goat H5795 waxed very H3966 great: H1431 and when he was strong, H6105 the great H1419 horn H7161 was broken; H7665 and for it came up H5927 four H702 notable ones H2380 toward the four H702 winds H7307 of heaven. H8064
Who G5101 shall G5399 not G3364 fear G5399 thee, G4571 O Lord, G2962 and G2532 glorify G1392 thy G4675 name? G3686 for G3754 thou only G3441 art holy: G3741 for G3754 all G3956 nations G1484 shall come G2240 and G2532 worship G4352 before G1799 thee; G4675 for G3754 thy G4675 judgments G1345 are made manifest. G5319
According to G2596 the eternal G165 purpose G4286 which G3739 he purposed G4160 in G1722 Christ G5547 Jesus G2424 our G2257 Lord: G2962
Him, G5126 being delivered G1560 by the determinate G3724 counsel G1012 and G2532 foreknowledge G4268 of God, G2316 ye have taken, G2983 and by G1223 wicked G459 hands G5495 have crucified G4362 and slain: G337
After G3326 this, G5124 Jesus G2424 knowing G1492 that G3754 all things G3956 were G5055 now G2235 accomplished, G5055 that G2443 the scripture G1124 might be fulfilled, G5048 saith, G3004 I thirst. G1372 Now G3767 there was set G2749 a vessel G4632 full G3324 of vinegar: G3690 and G1161 they filled G4130 a spunge G4699 with vinegar, G3690 and G2532 put it upon G4060 hyssop, G5301 and put G4374 it to his G846 mouth. G4750 When G3753 Jesus G2424 therefore G3767 had received G2983 the vinegar, G3690 he said, G2036 It is finished: G5055 and G2532 he bowed G2827 his head, G2776 and gave up G3860 the ghost. G4151 The Jews G2453 therefore, G3767 because G1893 it was G2258 G2258 the preparation, G3904 that G3363 the bodies G4983 should G3306 not G3363 remain G3306 upon G1909 the cross G4716 on G1722 the sabbath day, G4521 (for G1063 that G1565 sabbath day G4521 was G2258 an high G3173 day,) G2250 besought G2065 Pilate G4091 that G2443 their G846 legs G4628 might be broken, G2608 and G2532 that they might be taken away. G142 Then G3767 came G2064 the soldiers, G4757 and G2532 brake G2608 the legs G4628 of the G3303 first, G4413 and G2532 of the other G243 which G3588 was crucified with G4957 him. G846 But G1161 when G5613 they came G2064 to G1909 Jesus, G2424 and saw G1492 that he G846 was dead G2348 already, G2235 they brake G2608 not G3756 his G846 legs: G4628 But G235 one G1520 of the soldiers G4757 with a spear G3057 pierced G3572 his G846 side, G4125 and G2532 forthwith G2117 came there out G1831 blood G129 and G2532 water. G5204 And G2532 he that saw G3708 it bare record, G3140 and G2532 his G846 record G3141 is G2076 true: G228 and he G2548 knoweth G1492 that G3754 he saith G3004 true, G227 that G2443 ye G5210 might believe. G4100 For G1063 these things G5023 were done, G1096 that G2443 the scripture G1124 should be fulfilled, G4137 A bone G3747 of him G846 shall G4937 not G3756 be broken. G4937 And G2532 again G3825 another G2087 scripture G1124 saith, G3004 They shall look G3700 on G1519 him whom G3739 they pierced. G1574
Then G3767 saith G3004 Pilate G4091 unto him, G846 Speakest thou G2980 not G3756 unto me? G1698 knowest thou G1492 not G3756 that G3754 I have G2192 power G1849 to crucify G4717 thee, G4571 and G2532 have G2192 power G1849 to release G630 thee? G4571 Jesus G2424 answered, G611 Thou couldest have G2192 no G3756 power G1849 at all against G3762 G2596 me, G1700 except G1508 it were G2258 given G1325 thee G4671 from above: G509 therefore G5124 G1223 he that delivered G3860 me G3165 unto thee G4671 hath G2192 the greater G3187 sin. G266
And now will I shew H5046 thee the truth. H571 Behold, there shall stand up H5975 yet three H7969 kings H4428 in Persia; H6539 and the fourth H7243 shall be far H6239 richer H6238 than they all: H1419 and by his strength H2393 through his riches H6239 he shall stir up H5782 all against the realm H4438 of Grecia. H3120 And a mighty H1368 king H4428 shall stand up, H5975 that shall rule H4910 with great H7227 dominion, H4474 and do H6213 according to his will. H7522 And when he shall stand up, H5975 his kingdom H4438 shall be broken, H7665 and shall be divided H2673 toward the four H702 winds H7307 of heaven; H8064 and not to his posterity, H319 nor according to his dominion H4915 which he ruled: H4910 for his kingdom H4438 shall be plucked up, H5428 even for others H312 beside those.
And all men H120 shall fear, H3372 and shall declare H5046 the work H6467 of God; H430 for they shall wisely consider H7919 of his doing. H4639
And at the end H7118 of the days H3118 I H576 Nebuchadnezzar H5020 lifted up H5191 mine eyes H5870 unto heaven, H8065 and mine understanding H4486 returned H8421 unto me, H5922 and I blessed H1289 the most High, H5943 and I praised H7624 and honoured H1922 him that liveth H2417 for ever, H5957 whose dominion H7985 is an everlasting H5957 dominion, H7985 and his kingdom H4437 is from H5974 generation H1859 to generation: H1859 And all H3606 the inhabitants H1753 of the earth H772 are reputed H2804 as nothing: H3809 and he doeth H5648 according to his will H6634 in the army H2429 of heaven, H8065 and among the inhabitants H1753 of the earth: H772 and none H3809 can H383 stay H4223 his hand, H3028 or say H560 unto him, What H4101 doest H5648 thou?
According to H5921 their deeds, H1578 accordingly he will repay, H7999 fury H2534 to his adversaries, H6862 recompence H1576 to his enemies; H341 to the islands H339 he will repay H7999 recompence. H1576 So shall they fear H3372 the name H8034 of the LORD H3068 from the west, H4628 and his glory H3519 from the rising H4217 of the sun. H8121 When the enemy H6862 shall come in H935 like a flood, H5104 the Spirit H7307 of the LORD H3068 shall lift up a standard H5127 against him.
Declaring H5046 the end H319 from the beginning, H7225 and from ancient times H6924 the things that are not yet done, H6213 saying, H559 My counsel H6098 shall stand, H6965 and I will do H6213 all my pleasure: H2656
Wherefore it shall come to pass, that when the Lord H136 hath performed H1214 his whole work H4639 upon mount H2022 Zion H6726 and on Jerusalem, H3389 I will punish H6485 the fruit H6529 of the stout H1433 heart H3824 of the king H4428 of Assyria, H804 and the glory H8597 of his high H7312 looks. H5869 For he saith, H559 By the strength H3581 of my hand H3027 I have done H6213 it, and by my wisdom; H2451 for I am prudent: H995 and I have removed H5493 the bounds H1367 of the people, H5971 and have robbed H8154 their treasures, H6259 H6264 and I have put down H3381 the inhabitants H3427 like a valiant H47 H3524 man: And my hand H3027 hath found H4672 as a nest H7064 the riches H2428 of the people: H5971 and as one gathereth H622 eggs H1000 that are left, H5800 have I gathered H622 all the earth; H776 and there was none that moved H5074 the wing, H3671 or opened H6475 the mouth, H6310 or peeped. H6850 Shall the axe H1631 boast H6286 itself against him that heweth H2672 therewith? or shall the saw H4883 magnify H1431 itself against him that shaketh H5130 it? as if the rod H7626 should shake H5130 itself against them that lift it up, H7311 or as if the staff H4294 should lift up H7311 itself, as if it were no wood. H6086
Though a sinner H2398 do H6213 evil H7451 an hundred times, H3967 and his days be prolonged, H748 yet surely I know H3045 that it shall be well H2896 with them that fear H3373 God, H430 which fear H3372 before H6440 him: But it shall not be well H2896 with the wicked, H7563 neither shall he prolong H748 his days, H3117 which are as a shadow; H6738 because he feareth H3373 not before H6440 God. H430
Add H3254 thou not unto his words, H1697 lest he reprove H3198 thee, and thou be found a liar. H3576
There is no wisdom H2451 nor understanding H8394 nor counsel H6098 against the LORD. H3068
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).