7 A time H6256 to rend, H7167 and a time H6256 to sew; H8609 a time H6256 to keep silence, H2814 and a time H6256 to speak; H1696
And when he G846 was come nigh, G1448 even G1161 now G2235 at G4314 the descent G2600 of the mount G3735 of Olives, G1636 the whole G537 multitude G4128 of the disciples G3101 began G756 to rejoice G5463 and praise G134 God G2316 with a loud G3173 voice G5456 for G4012 all G3956 the mighty works G1411 that G3739 they had seen; G1492 Saying, G3004 Blessed G2127 be the King G935 that cometh G2064 in G1722 the name G3686 of the Lord: G2962 peace G1515 in G1722 heaven, G3772 and G2532 glory G1391 in G1722 the highest. G5310 And G2532 some G5100 of the Pharisees G5330 from G575 among the multitude G3793 said G2036 unto G4314 him, G846 Master, G1320 rebuke G2008 thy G4675 disciples. G3101 And G2532 he answered G611 and said G2036 unto them, G846 I tell G3004 you G5213 that, G3754 if G1437 these G3778 should hold their peace, G4623 the stones G3037 would immediately cry out. G2896
Open H6605 thy mouth H6310 for the dumb H483 in the cause H1779 of all such as are appointed H1121 to destruction. H2475 Open H6605 thy mouth, H6310 judge H8199 righteously, H6664 and plead H1777 the cause of the poor H6041 and needy. H34
If thou forbear H2820 to deliver H5337 them that are drawn H3947 unto death, H4194 and those that are ready H4131 to be slain; H2027 If thou sayest, H559 Behold, we knew H3045 it not; doth not he that pondereth H8505 the heart H3826 consider H995 it? and he that keepeth H5341 thy soul, H5315 doth not he know H3045 it? and shall not he render H7725 to every man H120 according to his works? H6467
Now Elihu H453 had waited H2442 till Job H347 had spoken, H1697 because they were elder H2205 H3117 than he. When Elihu H453 saw H7200 that there was no answer H4617 in the mouth H6310 of these three H7969 men, H582 then his wrath H639 was kindled. H2734 And Elihu H453 the son H1121 of Barachel H1292 the Buzite H940 answered H6030 and said, H559 I am young, H6810 H3117 and ye are very old; H3453 wherefore I was afraid, H2119 and durst H3372 not shew H2331 you mine opinion. H1843 I said, H559 Days H3117 should speak, H1696 and multitude H7230 of years H8141 should teach H3045 wisdom. H2451 But H403 there is a spirit H7307 in man: H582 and the inspiration H5397 of the Almighty H7706 giveth them understanding. H995 Great men H7227 are not always wise: H2449 neither do the aged H2205 understand H995 judgment. H4941 Therefore I said, H559 Hearken H8085 to me; I also will shew H2331 mine opinion. H1843 Behold, I waited H3176 for your words; H1697 I gave ear H238 to your reasons, H8394 whilst ye searched out H2713 what to say. H4405 Yea, I attended H995 unto you, and, behold, there was none of you that convinced H3198 Job, H347 or that answered H6030 his words: H561 Lest ye should say, H559 We have found out H4672 wisdom: H2451 God H410 thrusteth him down, H5086 not man. H376 Now he hath not directed H6186 his words H4405 against me: neither will I answer H7725 him with your speeches. H561 They were amazed, H2865 they answered H6030 no more: they left off H6275 speaking. H4405 When I had waited, H3176 (for they spake H1696 not, but stood still, H5975 and answered H6030 no more;) I said, I will answer H6030 also my part, H2506 I also will shew H2331 mine opinion. H1843 For I am full H4390 of matter, H4405 the spirit H7307 within H990 me constraineth H6693 me. Behold, my belly H990 is as wine H3196 which hath no vent; H6605 it is ready to burst H1234 like new H2319 bottles. H178 I will speak, H1696 that I may be refreshed: H7304 I will open H6605 my lips H8193 and answer. H6030 Let me not, I pray you, accept H5375 any man's H376 person, H6440 neither let me give flattering titles H3655 unto man. H120 For I know H3045 not to give flattering titles; H3655 in so doing my maker H6213 would soon H4592 take me away. H5375
Then Mordecai H4782 commanded H559 to answer H7725 Esther, H635 Think H1819 not with thyself H5315 that thou shalt escape H4422 in the king's H4428 house, H1004 more than all the Jews. H3064 For if thou altogether H2790 holdest thy peace H2790 at this time, H6256 then shall there enlargement H7305 and deliverance H2020 arise H5975 to the Jews H3064 from another H312 place; H4725 but thou and thy father's H1 house H1004 shall be destroyed: H6 and who knoweth H3045 whether thou art come H5060 to the kingdom H4438 for such a time H6256 as this?
And fell H5307 at his feet, H7272 and said, H559 Upon me, my lord, H113 upon me let this iniquity H5771 be: and let thine handmaid, H519 I pray thee, speak H1696 in thine audience, H241 and hear H8085 the words H1697 of thine handmaid. H589 Let H7760 not my lord, H113 I pray thee, regard H3820 this man H376 of Belial, H1100 even Nabal: H5037 for as his name H8034 is, so is he; Nabal H5037 is his name, H8034 and folly H5039 is with him: but I thine handmaid H519 saw H7200 not the young men H5288 of my lord, H113 whom thou didst send. H7971 Now therefore, my lord, H113 as the LORD H3068 liveth, H2416 and as thy soul H5315 liveth, H2416 seeing the LORD H3068 hath withholden H4513 thee from coming H935 to shed blood, H1818 and from avenging H3467 thyself with thine own hand, H3027 now let thine enemies, H341 and they that seek H1245 evil H7451 to my lord, H113 be as Nabal. H5037 And now this blessing H1293 which thine handmaid H8198 hath brought H935 unto my lord, H113 let it even be given H5414 unto the young men H5288 that follow H1980 H7272 my lord. H113 I pray thee, forgive H5375 the trespass H6588 of thine handmaid: H519 for the LORD H3068 will certainly H6213 make H6213 my lord H113 a sure H539 house; H1004 because my lord H113 fighteth H3898 the battles H4421 of the LORD, H3068 and evil H7451 hath not been found H4672 in thee all thy days. H3117 Yet a man H120 is risen H6965 to pursue H7291 thee, and to seek H1245 thy soul: H5315 but the soul H5315 of my lord H113 shall be bound H6887 in the bundle H6872 of life H2416 with the LORD H3068 thy God; H430 and the souls H5315 of thine enemies, H341 them shall he sling out, H7049 as out of the middle H8432 H3709 of a sling. H7050 And it shall come to pass, when the LORD H3068 shall have done H6213 to my lord H113 according to all the good H2896 that he hath spoken H1696 concerning thee, and shall have appointed H6680 thee ruler H5057 over Israel; H3478 That this shall be no grief H6330 unto thee, nor offence H4383 of heart H3820 unto my lord, H113 either that thou hast shed H8210 blood H1818 causeless, H2600 or that my lord H113 hath avenged H3467 himself: but when the LORD H3068 shall have dealt well H3190 with my lord, H113 then remember H2142 thine handmaid. H519 And David H1732 said H559 to Abigail, H26 Blessed H1288 be the LORD H3068 God H430 of Israel, H3478 which sent H7971 thee this day H3117 to meet H7125 me: And blessed H1288 be thy advice, H2940 and blessed H1288 be thou, which hast kept H3607 me this day H3117 from coming H935 to shed blood, H1818 and from avenging H3467 myself with mine own hand. H3027 For in very deed, H199 as the LORD H3068 God H430 of Israel H3478 liveth, H2416 which hath kept me back H4513 from hurting H7489 thee, except H3884 thou hadst hasted H4116 and come H935 to meet H7125 me, surely there had not been left H3498 unto Nabal H5037 by the morning H1242 light H216 any that pisseth H8366 against the wall. H7023 So David H1732 received H3947 of her hand H3027 that which she had brought H935 him, and said H559 unto her, Go up H5927 in peace H7965 to thine house; H1004 see, H7200 I have hearkened H8085 to thy voice, H6963 and have accepted H5375 thy person. H6440 And Abigail H26 came H935 to Nabal; H5037 and, behold, he held a feast H4960 in his house, H1004 like the feast H4960 of a king; H4428 and Nabal's H5037 heart H3820 was merry H2896 within him, for he was very H3966 drunken: H7910 wherefore she told H5046 him nothing, H1697 less H6996 or more, H1419 until the morning H1242 light. H216 But it came to pass in the morning, H1242 when the wine H3196 was gone out H3318 of Nabal, H5037 and his wife H802 had told H5046 him these things, H1697 that his heart H3820 died H4191 within H7130 him, and he became as a stone. H68 And it came to pass about ten H6235 days H3117 after, that the LORD H3068 smote H5062 Nabal, H5037 that he died. H4191 And when David H1732 heard H8085 that Nabal H5037 was dead, H4191 he said, H559 Blessed H1288 be the LORD, H3068 that hath pleaded H7378 the cause H7379 of my reproach H2781 from the hand H3027 of Nabal, H5037 and hath kept H2820 his servant H5650 from evil: H7451 for the LORD H3068 hath returned H7725 the wickedness H7451 of Nabal H5037 upon his own head. H7218 And David H1732 sent H7971 and communed H1696 with Abigail, H26 to take H3947 her to him to wife. H802 And when the servants H5650 of David H1732 were come H935 to Abigail H26 to Carmel, H3760 they spake H1696 unto her, saying, H559 David H1732 sent H7971 us unto thee, to take H3947 thee to him to wife. H802 And she arose, H6965 and bowed H7812 herself on her face H639 to the earth, H776 and said, H559 Behold, let thine handmaid H519 be a servant H8198 to wash H7364 the feet H7272 of the servants H5650 of my lord. H113 And Abigail H26 hasted, H4116 and arose, H6965 and rode H7392 upon an ass, H2543 with five H2568 damsels H5291 of hers that went H1980 after H7272 her; and she went H3212 after H310 the messengers H4397 of David, H1732 and became his wife. H802 David H1732 also took H3947 Ahinoam H293 of Jezreel; H3157 and they were also both H8147 of them his wives. H802 But Saul H7586 had given H5414 Michal H4324 his daughter, H1323 David's H1732 wife, H802 to Phalti H6406 the son H1121 of Laish, H3919 which was of Gallim. H1554
And Jonathan H3083 spake H1696 good H2896 of David H1732 unto Saul H7586 his father, H1 and said H559 unto him, Let not the king H4428 sin H2398 against his servant, H5650 against David; H1732 because he hath not sinned H2398 against thee, and because his works H4639 have been to thee-ward very H3966 good: H2896 For he did put H7760 his life H5315 in his hand, H3709 and slew H5221 the Philistine, H6430 and the LORD H3068 wrought H6213 a great H1419 salvation H8668 for all Israel: H3478 thou sawest H7200 it, and didst rejoice: H8055 wherefore then wilt thou sin H2398 against innocent H5355 blood, H1818 to slay H4191 David H1732 without a cause? H2600
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).