Ecclesiastes · Chapter 3

V. 1. A season-A certain time appointed by God for its being and continuance, which no human wit or providence can alter. And by virtue of this appointment of God, all vicissitudes which happen in the world, whether comforts or calamities, come to pass. Which is here added to prove the principal proposition, That all things below are vain, and happiness is not to be found in them, because of their great uncertainty, and mutability, and transitoriness, and because they are so much out of the reach and power of men, and wholly in the disposal of God. Purpose-Not only natural, but even the voluntary actions of men, are ordered and disposed by God. But it must be considered, that he does not here speak of a time allowed by God, wherein all the following things may lawfully be done, but only of a time fixed by God, in which they are actually done.

Verse 1. To every thing there is a season, and a time to every purpose] Two general remarks may be made on the first eight verses of this chapter.

1. God by his providence governs the world, and has determined particular things and operations to particular times. In those times such things may be done with propriety and success; but if we neglect the appointed seasons, we sin against this providence, and become the authors of our own distresses. 2. God has given to man that portion of duration called TIME; the space in which all the operations of nature, of animals, and intellectual beings, are carried on; but while nature is steady in its course, and animals faithful to their instincts, man devotes it to a great variety of purposes; but very frequently to that for which God never made time, space, or opportunity. And all we can say, when an evil deed is done, is, there was a time in which it was done, though God never made it for that purpose. To say any farther on this subject is needless, as the words themselves give in general their own meaning. The Jews, it is true, see in these times and seasons all the events of their own nation, from the birth of Abraham to the present times; and as to fathers and their followers, they see all the events and states of the Christian Church in them!

It is worthy of remark, that in all this list there are but two things which may be said to be done generally by the disposal of God, and in which men can have but little influence: the time of birth, and the time of death. But all the others are left to the option of man, though God continues to overrule them by his providence. The following paraphrase will explain all that is necessary to be generally understood:—

Verse 1. To every thing, &c. — Solomon having mentioned God’s overruling providence in the latter end of the foregoing chapter, proceeds in this to illustrate the imperfection of human wisdom, which is confined to a certain season for all things that it would effect, which if we neglect, or let slip, all our contrivances signify nothing. He then shows that the utmost perfection at which our wisdom can arrive in this world, consists, 1st, In being contented with this order in which God hath placed all things, and not disquieting ourselves about that which it is not in our power to alter. 2d, In observing and taking the fittest opportunity of doing every thing, as the most certain means to tranquillity. 3d, In taking the comfort of what we have at present, and making a seasonable and legitimate use of it; and, lastly, in bearing the vicissitudes which we find in all human things with an equal mind; because they are ordered by a powerful, wise, and gracious Providence. These were the things he had suggested in the conclusion of the former chapter, and this may be considered as having a relation to every one of them. See Bishop Patrick. There is a season — A certain time appointed by God for its being and continuance, which no human wisdom or providence can alter. And by virtue of this appointment of God, all vicissitudes which happen in the world, whether comforts or calamities, come to pass; which is here added to prove the principal proposition, that all things below are vain, and happiness is not to be found in them, because of their great uncertainty, and mutability, and transitoriness, and because they are so much out of the reach and power of men, and wholly in the disposal of God. And a time to every purpose — Not only things natural, but even the voluntary actions of men, are ordered and disposed by God. But it must be considered, that he does not here speak of a time allowed by God, wherein all the following things may lawfully be done, but only of a time fixed by God, in which they are actually done.

Verse 1. To every thing there is a season. The seasons of the year are four. But the Zodiac, Job 9., divides the times into twelve signs. In a similar manner are the labours of the husbandmen, the shepherds, and the gardeners divided: the text refers to the actions of men.

1. To every thing — Better, To every enterprise, or undertaking. Season… time — Denoting a fixed time, an appointed season. The Great Ordainer has balanced human affairs by setting one thing over against another, and writing this law of changefulness upon the animal and vegetable kingdoms, upon the processes of inanimate nature, and upon the instincts and judgments of mankind.

V. 2. To die-And as there is a time to die, so there is a time to rise again, a set time when they that lie in the grave shall be remembered.

Verse 2. A time to be born, and a time to die—plant] “As in its mother’s womb the embryo lies A space determined; to full growth arrived, From its dark prison bursts, and sees the light; So is the period fix’d when man shall drop Into the grave.—A time there is to plant, And sow; another time to pluck and reap. Even nations have their destined rise and fall: Awhile they thrive; and for destruction ripe, When grown, are rooted up like wither’d plants.”

Verses 2-8. A time to die — And as there is a time to die, so there is a time to rise again, a set time, when they that lie in the grave shall be remembered. A time to kill — When men die a violent death. A time to heal — When he who seemed to be mortally wounded is healed. A time to weep — When men have just occasion for weeping, as they frequently have in the present life, both for their own sins and for the sins and miseries of mankind. “It is in vain,” says Castalio, here, “to expect our happiness in this world: for this is no more the time and the place for it, than the seed- time is the harvest. But we must stay till the next life for it; which is the proper time for complete happiness: here we must be content with a great many tears.” A time to cast away stones — Which were brought together in order to the building of a wall, or house, but are now castaway, either because the person who gathered them hath changed his mind, and desists from his project, or for other causes. A time to embrace — When persons enter into friendship, and perform all friendly offices one to another; and a time to refrain, &c. — Either through alienation of affection, or grievous calamities. A time to get, and a time to lose — “In our traffic and commerce one with another, there is a time of gaining much; but there are other times, when a man must be content to lose by his commodities.” A time to keep, &c. — “Sometimes also it is fit for a man to keep and lay up what he hath gotten; but at another time it will be as fit for him to spend or to give it away to those that need.” A time to rend — When men rend their garments, as they did in great and sudden griefs. A time to love — When God stirs up love, or gives occasion for the exercise of it.

2. A time to be born… to die — The hour of our birth is set independently of us; that of our death is reached with more complication, and our will is an element to some degree in the case; but the uniform teaching of the Old Testament is, that there is an appointed time to man upon earth, and that he accomplishes, as a hireling, his day. So in the vegetable world. A vegetable must be planted, it matures, and must then be gathered.

V. 3. To kill-When men die a violent death. To heal-When he who seemed to be mortally wounded is healed.

Verse 3. A time to kill,—heal,—break down,—build up] “The healing art, when out of season used, Pernicious proves, and serves to hasten death. But timely medicines drooping nature raise, And health restore.—Now, Justice wields her sword With wholesome rigour, nor the offender spares: But Mercy now is more expedient found. On crazy fabrics ill-timed cost bestow’d No purpose answers, when discretion bids To pull them down, and wait a season fit To build anew.”

Verses 2-8. A time to die — And as there is a time to die, so there is a time to rise again, a set time, when they that lie in the grave shall be remembered. A time to kill — When men die a violent death. A time to heal — When he who seemed to be mortally wounded is healed. A time to weep — When men have just occasion for weeping, as they frequently have in the present life, both for their own sins and for the sins and miseries of mankind. “It is in vain,” says Castalio, here, “to expect our happiness in this world: for this is no more the time and the place for it, than the seed- time is the harvest. But we must stay till the next life for it; which is the proper time for complete happiness: here we must be content with a great many tears.” A time to cast away stones — Which were brought together in order to the building of a wall, or house, but are now castaway, either because the person who gathered them hath changed his mind, and desists from his project, or for other causes. A time to embrace — When persons enter into friendship, and perform all friendly offices one to another; and a time to refrain, &c. — Either through alienation of affection, or grievous calamities. A time to get, and a time to lose — “In our traffic and commerce one with another, there is a time of gaining much; but there are other times, when a man must be content to lose by his commodities.” A time to keep, &c. — “Sometimes also it is fit for a man to keep and lay up what he hath gotten; but at another time it will be as fit for him to spend or to give it away to those that need.” A time to rend — When men rend their garments, as they did in great and sudden griefs. A time to love — When God stirs up love, or gives occasion for the exercise of it.

3. A time to heal — Literally, to save. These verses give opposites, and the opposite of to kill is to save, that is, to save life. The doctrine is, that the loss of life or its preservation, however accidental or otherwise it may seem, is really from the ongoing of fixed law. To this solution — the sovereign control of God — must all deaths and deliverances come at last. Break down… build up — The vicissitudes of war illustrate this part of the verse. Fortresses are built as a defence, and then destroyed to prevent their sheltering an enemy into whose hands they are likely to fall.

V. 4. To weep-When men have just occasion for weeping.

Verse 4. A time to weep,—laugh,—mourn,—dance] ———————”When private griefs affect The heart, our tears with decent sorrow flow; Nor less becoming, when the public mourns, To vent the deepest sighs. But all around When things a smiling aspect bear, our souls May well exult; ‘tis then a time for joy.”

Verses 2-8. A time to die — And as there is a time to die, so there is a time to rise again, a set time, when they that lie in the grave shall be remembered. A time to kill — When men die a violent death. A time to heal — When he who seemed to be mortally wounded is healed. A time to weep — When men have just occasion for weeping, as they frequently have in the present life, both for their own sins and for the sins and miseries of mankind. “It is in vain,” says Castalio, here, “to expect our happiness in this world: for this is no more the time and the place for it, than the seed- time is the harvest. But we must stay till the next life for it; which is the proper time for complete happiness: here we must be content with a great many tears.” A time to cast away stones — Which were brought together in order to the building of a wall, or house, but are now castaway, either because the person who gathered them hath changed his mind, and desists from his project, or for other causes. A time to embrace — When persons enter into friendship, and perform all friendly offices one to another; and a time to refrain, &c. — Either through alienation of affection, or grievous calamities. A time to get, and a time to lose — “In our traffic and commerce one with another, there is a time of gaining much; but there are other times, when a man must be content to lose by his commodities.” A time to keep, &c. — “Sometimes also it is fit for a man to keep and lay up what he hath gotten; but at another time it will be as fit for him to spend or to give it away to those that need.” A time to rend — When men rend their garments, as they did in great and sudden griefs. A time to love — When God stirs up love, or gives occasion for the exercise of it.

4. Weep… laugh… mourn — The human heart must vent its emotions, and they must have appropriate expression. Tears are no more virtuous than laughter. The moral quality lies further back than the mere expression. Life is full of both. “Man, thou pendulum between a smile and tear!” To dance should be to rejoice, which is the exact opposite of to mourn. The Hebrew to dance is clearly used from its rhyming or mating the word to mourn. But even “to dance” expresses joyousness.

V. 5. Stones-Which were brought together in order to the building of a wall or house. To embrace-When persons perform all friendly offices one to another.

Verse 5. A time to cast away stones,—to gather stones,—to embrace,—to refrain]

“One while domestic cares abortive prove, And then successful. Nature now invites Connubial pleasures: but, when languid grown, No less rejects.”

Verses 2-8. A time to die — And as there is a time to die, so there is a time to rise again, a set time, when they that lie in the grave shall be remembered. A time to kill — When men die a violent death. A time to heal — When he who seemed to be mortally wounded is healed. A time to weep — When men have just occasion for weeping, as they frequently have in the present life, both for their own sins and for the sins and miseries of mankind. “It is in vain,” says Castalio, here, “to expect our happiness in this world: for this is no more the time and the place for it, than the seed- time is the harvest. But we must stay till the next life for it; which is the proper time for complete happiness: here we must be content with a great many tears.” A time to cast away stones — Which were brought together in order to the building of a wall, or house, but are now castaway, either because the person who gathered them hath changed his mind, and desists from his project, or for other causes. A time to embrace — When persons enter into friendship, and perform all friendly offices one to another; and a time to refrain, &c. — Either through alienation of affection, or grievous calamities. A time to get, and a time to lose — “In our traffic and commerce one with another, there is a time of gaining much; but there are other times, when a man must be content to lose by his commodities.” A time to keep, &c. — “Sometimes also it is fit for a man to keep and lay up what he hath gotten; but at another time it will be as fit for him to spend or to give it away to those that need.” A time to rend — When men rend their garments, as they did in great and sudden griefs. A time to love — When God stirs up love, or gives occasion for the exercise of it.

5. To cast away… gather — As when one is led to change his purpose of building, or of rendering land worthless to an enemy by covering it with stones. To embrace can refer only to the conjugal act. Even when guarded by the solemnity of a lifelong covenant, it may at times be unkind, imprudent, and immoral.

V. 6. To lose-When men lose their estates, either by God’s providence, or by their own choice. To cast away-When a man casts away his goods voluntarily, as in a storm, to save his life, or out of love and obedience to God.

Verse 6. A time to get,—to lose,—to keep,—to cast away] ———————”Commerce produces wealth,

Whilst time of gaining lasts; from every point Blow prosperous gales. Now heaven begins to lower, And all our hopes are blasted. Prudence bids, One while, our treasure to reserve, and then With liberal hand to scatter wide. How oft In raging storms, the owner wisely casts Into the deep his precious merchandise, To save the foundering bark!

Verses 2-8. A time to die — And as there is a time to die, so there is a time to rise again, a set time, when they that lie in the grave shall be remembered. A time to kill — When men die a violent death. A time to heal — When he who seemed to be mortally wounded is healed. A time to weep — When men have just occasion for weeping, as they frequently have in the present life, both for their own sins and for the sins and miseries of mankind. “It is in vain,” says Castalio, here, “to expect our happiness in this world: for this is no more the time and the place for it, than the seed- time is the harvest. But we must stay till the next life for it; which is the proper time for complete happiness: here we must be content with a great many tears.” A time to cast away stones — Which were brought together in order to the building of a wall, or house, but are now castaway, either because the person who gathered them hath changed his mind, and desists from his project, or for other causes. A time to embrace — When persons enter into friendship, and perform all friendly offices one to another; and a time to refrain, &c. — Either through alienation of affection, or grievous calamities. A time to get, and a time to lose — “In our traffic and commerce one with another, there is a time of gaining much; but there are other times, when a man must be content to lose by his commodities.” A time to keep, &c. — “Sometimes also it is fit for a man to keep and lay up what he hath gotten; but at another time it will be as fit for him to spend or to give it away to those that need.” A time to rend — When men rend their garments, as they did in great and sudden griefs. A time to love — When God stirs up love, or gives occasion for the exercise of it.

6. To keep… to cast away — The reference in this verse is to the change of our tastes and likings, by which we come to reject what once we sought, either carelessly losing it, or intentionally throwing it away. Koheleth regards this as not coming from mere fancy, but from law.

V. 7. To rent-When men rend their garments, as they did in great and sudden griefs.

Verse 7. A time to rend,—sew,—keep silence,—speak] ———————”Intestine broils

And factions rend a state: at length the breach Is heal’d, and rest ensues. Wisdom restrains The tongue, when words are vain: but now, ‘Tis time to speak, and silence would be criminal.”

Verses 2-8. A time to die — And as there is a time to die, so there is a time to rise again, a set time, when they that lie in the grave shall be remembered. A time to kill — When men die a violent death. A time to heal — When he who seemed to be mortally wounded is healed. A time to weep — When men have just occasion for weeping, as they frequently have in the present life, both for their own sins and for the sins and miseries of mankind. “It is in vain,” says Castalio, here, “to expect our happiness in this world: for this is no more the time and the place for it, than the seed- time is the harvest. But we must stay till the next life for it; which is the proper time for complete happiness: here we must be content with a great many tears.” A time to cast away stones — Which were brought together in order to the building of a wall, or house, but are now castaway, either because the person who gathered them hath changed his mind, and desists from his project, or for other causes. A time to embrace — When persons enter into friendship, and perform all friendly offices one to another; and a time to refrain, &c. — Either through alienation of affection, or grievous calamities. A time to get, and a time to lose — “In our traffic and commerce one with another, there is a time of gaining much; but there are other times, when a man must be content to lose by his commodities.” A time to keep, &c. — “Sometimes also it is fit for a man to keep and lay up what he hath gotten; but at another time it will be as fit for him to spend or to give it away to those that need.” A time to rend — When men rend their garments, as they did in great and sudden griefs. A time to love — When God stirs up love, or gives occasion for the exercise of it.

7. To rend… to sew… keep silence… speak — The rending of garments and sitting down in silence is token of great sorrow; the repairing of them and the recommencing of conversation is evidence of the relief of sorrow. These are thus properly grouped in one verse.

V. 8. To love-When God stirs up love, or gives occasion for the exercise of it.

Verse 8. A time to love,—hate,—of war,—of peace.] “Love turns to hatred; interest or caprice Dissolves the firmest knot by friendship tied. O’er rival nations, with revenge inflamed, Or lust of power, fell Discord shakes awhile Her baleful torch: now smiling Peace returns. The above paraphrase on the verses cited contains a general view of the principal occurrences of time, in reference to the human being, from his cradle to his grave, through all the operations of life.

Verses 2-8. A time to die — And as there is a time to die, so there is a time to rise again, a set time, when they that lie in the grave shall be remembered. A time to kill — When men die a violent death. A time to heal — When he who seemed to be mortally wounded is healed. A time to weep — When men have just occasion for weeping, as they frequently have in the present life, both for their own sins and for the sins and miseries of mankind. “It is in vain,” says Castalio, here, “to expect our happiness in this world: for this is no more the time and the place for it, than the seed- time is the harvest. But we must stay till the next life for it; which is the proper time for complete happiness: here we must be content with a great many tears.” A time to cast away stones — Which were brought together in order to the building of a wall, or house, but are now castaway, either because the person who gathered them hath changed his mind, and desists from his project, or for other causes. A time to embrace — When persons enter into friendship, and perform all friendly offices one to another; and a time to refrain, &c. — Either through alienation of affection, or grievous calamities. A time to get, and a time to lose — “In our traffic and commerce one with another, there is a time of gaining much; but there are other times, when a man must be content to lose by his commodities.” A time to keep, &c. — “Sometimes also it is fit for a man to keep and lay up what he hath gotten; but at another time it will be as fit for him to spend or to give it away to those that need.” A time to rend — When men rend their garments, as they did in great and sudden griefs. A time to love — When God stirs up love, or gives occasion for the exercise of it.

8. To love… to hate — Even the movements of human passion are recognised as subject to the inevitable order. Men now “love” and now “hate” each other. War… peace — Nations are now at “war,” and again in “peace.” The writer does not commit himself to the approval of any of the things here named. He simply takes twenty-eight illustrations from common life to show how the course of the world goes, and urges that this course is irresistible.

V. 9. What profit-Seeing then all events are out of man’s power, and no man can do or enjoy any thing at his pleasure, but only when God pleaseth, as has been shewed in many particulars, and is as true and certain in all others, hence it follows, that all men’s labours, without God’s blessing, are unprofitable, and utterly insufficient to make them happy.

Verse 9. What profit hath he] What real good, what solid pleasure, is derived from all the labours of man? Necessity drives him to the principal part of his cares and toils; he labours that he may eat and drink; and he eats and drinks that he may be preserved alive, and kept from sickness and pain. Love of money, the basest of all passions, and restless ambition, drive men to many labours and expedients, which perplex and often destroy them. He, then, who lives without God, travails in pain all his days.

Verse 9. What profit hath he that worketh, &c. — Seeing then all events are out of man’s power, and no man can do or enjoy any thing at his pleasure, but only when God pleaseth, as has been shown in many particulars, and is as true and certain in all others, hence it follows that all men’s labours, without God’s blessing, are unprofitable, and utterly insufficient to make them happy.

9. What profit — Sometimes a question is a method of declaring the opposite. Thus, he who laboureth hath no advantage, that is, no abiding advantage; for what he gains must be lost in the inevitable course of events.

V. 10. Seen-I have diligently observed mens various employments, and the different successes of them. Hath given-Which God hath imposed upon men as their duty; to which therefore men ought quickly to submit. Exercised-That hereby they might have constant matter of exercise for their diligence, and patience, and submission to God’s will and providence.

Verse 10. I have seen the travail] Man is a sinner; and, because he is such, he suffers.

Verse 10. I have seen the travail, &c. — I have diligently observed men’s various employments, and the different successes of them. Which God hath given, &c. — Which God hath imposed upon men as their duty; to which therefore men ought quietly to submit. To be exercised — That hereby they might have constant matter of exercise for their diligence, and patience, and submission to God’s will and providence.

10. I have seen the travail — This verse is preliminary to the next. Koheleth states his qualification to form the judgment there given. He has carefully scanned the various employments of men, the “travail “or business which it has pleased God to assign to each for his earthly occupation.

V. 11. He hath-This seems to be added as at apology for God’s providence, notwithstanding all the contrary events and confusions which are in the world. He hath made (or doth make or do, by his providence in the government of the world) every thing (which he doth either immediately, or by the ministry of men, or other creatures) beautiful (convenient, so that, all things considered, it could not have been done better) in its time or station, (when it was most fit to be done). Many events seem to mens shallow judgments, to be very irregular and unbecoming, as when wicked men prosper, and good men are oppressed; but when men shall throughly understand God’s works, and the whole frame and contexture of them, and see the end of them, they will say, all things were done wisely. 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.

Verse 11. Beautiful in his time] God’s works are well done; there are order, harmony, and beauty in them all. Even the caterpillar is a finished beauty in all the changes through which it passes, when its structure is properly examined, and the end kept in view in which each change is to issue. Nothing of this kind can be said of the works of man. The most finished works of art are bungling jobs, when compared with the meanest operation of nature.

He hath set the world in their heart] העולם haolam, that hidden time—the period beyond the present,—ETERNITY. The proper translation of this clause is the following: “Also that eternity hath he placed in their heart, without which man could not find out the work which God hath made from the commencement to the end.” God has deeply rooted the idea of eternity in every human heart; and every considerate man sees, that all the operations of God refer to that endless duration. See Ecclesiastes 3:14. And it is only in eternity that man will be able to discover what God has designed by the various works he has formed.

Verse 11. He hath made every thing beautiful in his time — This seems to be added as an apology for God’s providence, notwithstanding all the contrary events and confusions which are in the world. He hath made — Or, doth make, or do, by his providence in the government of the world; every thing — Which he doth, either immediately, or by the ministry of men, or other creatures; beautiful — Convenient, so that, all things considered, it could not have been better; in its time — Or season, when it was most fit to be done. Many events seem to men’s shallow judgments to be very irregular and unbecoming, as when wicked men prosper and good men are oppressed; but when men shall thoroughly understand God’s works, and the whole frame and contexture of them, and see the end of them, they will say, All things were done wisely. He hath set the world, &c. — It is true, God hath put the world into men’s hearts, or made them capable of observing all his dispensations 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.

Ver. 11. He hath set the world in their heart, so that no man can find out the work that God maketh. “Que l’ homme puisse comprendre l’ œuvre que Dieu a faite,” that man may comprehend the work that God hath made, from one end to the other; yea, that they may see the wisdom, love, and power of the Creator in all his works. This reading is preferable to the English version.

11. Made every thing beautiful — Koheleth’s inference as to God’s scheme for man warms into poetic beauty. Every item of it is “beautiful” in its intended place and order. The word rendered world is the only Hebrew word for unmeasured time, that is, eternity. Many various views have been given on this word. Some excellent scholars have thought it should have been a word now found in the Arabic, elem, meaning intelligence, instead of ‘holam. But the simplest is here the best. God has not only ordered this “world” well, but has put into man’s heart a sense and apprehension of what is beyond life and time. So that — These words should be, but that. The English has no word conveying the idea of exclusiveness so peculiarly as the Hebrew here used; yet “but that” comes nearest. The idea is, that the harmony of the divine arrangements for man, and his relation to the unmeasured future, would be plain and practicable but that man does not take into account and study the whole plan of God from beginning to… end.

V. 12. Them-In creatures or worldly enjoyments. To do good-To employ them in acts of charity and liberality.

Verse 12. I know that there is no good in them, but, &c.] Since God has so disposed the affairs of this world, that the great events of providence cannot be accelerated or retarded by human cares and anxieties, submit to God; make a proper use of what he has given: do thyself no harm, and endeavour as much as possible to do others good.

Enjoy, and bless thyself; let others share

The transient blessing: ‘tis the gift of God.

Verses 12, 13. I know — By clear reason, and my own long and certain experience; that there is no good in them — No other satisfaction or felicity that a man can enjoy in creatures or worldly things; but for a man to rejoice and to do good — To employ them freely and cheerfully in acts of charity and liberality toward others, or to use them to the glory of God, living in his fear, which is necessary to the happiness of this as well as of the other life. And also that every one should eat, &c. — Use what God hath given him. See the note on Ecclesiastes 2:24.

12. I know — Hebrew, I came to know. Koheleth continues to state the result of his inspection. In them should be for “them,” as occurs in other places in this book; that is, for the children of men. To do good, here, is not to do right, or to be beneficent, but to do well to one’s self.

V. 13. Should eat-Use what God hath given him.

Verses 12, 13. I know — By clear reason, and my own long and certain experience; that there is no good in them — No other satisfaction or felicity that a man can enjoy in creatures or worldly things; but for a man to rejoice and to do good — To employ them freely and cheerfully in acts of charity and liberality toward others, or to use them to the glory of God, living in his fear, which is necessary to the happiness of this as well as of the other life. And also that every one should eat, &c. — Use what God hath given him. See the note on Ecclesiastes 2:24.

13. Eat and drink — Nearly a repetition of the previous verse. Every form of present enjoyment is from the hand of God.

V. 14. For ever-All God’s counsels or decrees are eternal and unchangeable. Nothing-Men can neither do any thing against God’s counsel and providence, nor hinder any work or act of it. Fear-That by the consideration of his power in the disposal of all persons and things, men should learn to trust in him, to submit to him, to fear to offend him, and more carefully study to please him.

Verse 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 Ecclesiastes 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.

Nothing can be put to it] No new order of beings, whether animate or inanimate, can be produced. God will not create more; man cannot add. Nor any thing taken from it] Nothing can be annihilated; no power but that which can create can destroy. And whatever he has done, he intended to be a means of impressing a just sense of

his being, providence, mercy, and judgments, upon the souls of men. A proper consideration of God’s works has a tendency to make man a religious creature; that is, to impress his mind with a sense of the existence of the Supreme Being, and the reverence that is due to him. In this sense the fear of God is frequently taken in Scripture. The Hebrew of this clause is strongly emphatic: wynplm waryyv hc[ והאלהים vehaelohim asah sheiyireu millephanaiv; “And the gods he hath done, that they might fear from before his faces.” Even the doctrine of the eternal Trinity in Unity may be collected from numberless appearances in nature. A consideration of the herb trefoil is said to have been the means of fully convincing the learned Erasmus of the truth of the assertion, These Three are One: and yet three distinct. He saw the same root, the same fibres, the same pulpy substance, the same membraneous covering, the same colour, the same taste, the same smell, in every part; and yet the three leaves distinct: but each and all a continuation of the stem, and proceeding from the same root. Such a fact as this may at least illustrate the doctrine. An intelligent shepherd, whom he met upon the mountains, is said to have exhibited the herb, and the illustration while discoursing on certain difficulties in the Christian faith. When a child, I heard a learned man relate this fact.

Verse 14. Whatsoever God doeth, it shall be for ever — All God’s counsels or decrees are eternal and unchangeable. Nothing can be put to it — Men can neither do any thing against God’s counsel and providence, nor hinder any work or act of it. God doth it, that men should fear before him — That, by the consideration of his power, in the disposal of all persons and things, men should learn to trust in him, to submit to him, to fear to offend him, and more carefully study to please him.

Ver. 14. I know that whatsoever God doeth, it shall be for ever. He will preserve the plants in the vegetable kingdom; the birds, beasts and fishes in the animal kingdom, with unremitting care: “none of them shall want his mate.” It is nevertheless a fact, we must confess, that many plants and living beings existed in the world before the flood, which now are nowhere to be found.

14. It shall be for ever — The order of nature and the scope of human life and destiny are alluded to as remaining uniform to the latest generation of men. The wants and woes, the pangs and passions, the joy and gladness, of our race are uniform. This uniformity becomes sublime and impressive when contrasted with the temporary and changeful arrangements of men. “Thou art the same.” “Thou changest not.”

V. 15. Hath been-Things past, present, and to come, are all ordered by one constant counsel, in all parts and ages of the world. There is a continual return of the same motions of the heavenly bodies, of the same seasons of the year, and a constant succession of new generations of men and beasts, but all of the same quality.

Verse 15. That which hath been is now] God governs the world now, as he has governed it from the beginning; and the revolutions and operations of nature are the same now, that they have been from the beginning. What we see now, is the same as has been seen by those before us. And God requireth that which is past] i.e., That it may return again in its proper order. The heavens themselves, taking in their great revolutions, show the same phenomena. Even comets are supposed to have their revolutions, though some of them are hundreds of years in going round their orbits.

But in the economy of grace, does not God require that which is past? Whatever blessing or influence God gives to the soul of man, he intends shall remain and increase; and it will, if man be faithful. Reader, canst thou produce all the secret inspirations of his Spirit, all the drawings of his love, his pardoning mercy, his sanctifying grace, the heavenly-mindedness produced in thee, thy holy zeal, thy spirit of prayer, thy tender conscience, the witness of the Spirit, which thou didst once receive and enjoy? WHERE are they? God requireth that which is past.

Verse 15. That which hath been is now — Things past, present, and to come, are all ordered by one constant counsel, in all parts and ages of the world. There is a continual return of the same motions of the heavenly bodies, of the same seasons of the year, and a constant succession of new generations of men and beasts, but all of the same quality. God requireth — Or reneweth, as the Hebrew vqby, may be rendered; that which is past — That time and those things which are irrecoverably gone in themselves; but are, as it were, recalled, because others of the same kind arise and come in their stead.

15. Hath been is — Illustrative of this uniformity. A better rendering is, What has been was long ago — was a repetition of something still earlier — and what shall be was, also, long ago. Requireth, also, might be more plainly rendered recalleth.

V. 16. Moreover-This is another argument of the vanity of worldly things, and an hindrance of that comfort which men expect in this life, because they are oppressed by their rulers. Judgment-ln the thrones of princes, and tribunals of magistrates. Solomon is still shewing that every thing in this world without the fear of God is vanity. In these verses he shews, that power, of which men are so ambitious, and life itself, are worth nothing without it.

Verse 16. The place of judgment, that wickedness was there] The abuse of power, and the perversion of judgment, have been justly complained of in every age of the world. The following paraphrase is good:— “But what enjoyment can our labours yield, When e’en the remedy prescribed by heaven To cure disorders proves our deadliest bane? When God’s vicegerents, destined to protect The weak from insolence of power, to guard Their lives and fortunes, impious robbers turn? And, or by force or fraud, deprive of both?— To what asylum shall the injured fly From her tribunal, where perverted law Acquits the guilty, the innocent condemns?”

C.

Verse 16. And moreover, &c. — This is another argument of the vanity of worldly things, and a hinderance of that comfort which men expect in this life, because they are oppressed by their rulers. I saw the place of judgment — In the thrones of princes, and tribunals of magistrates, where judgment should be duly executed. Solomon is still showing that every thing in this world, without the fear of God, is vanity. In these verses he shows that power, of which men are so ambitious, and life itself, are nothing worth without it.

16. The conclusion which has already been reached by a consideration of the inability of man to change the inevitable course of even the smallest events of human life, is confirmed by another observation. Man’s efforts to gain lasting good are thwarted by the injustice of those who should be the guardians of society. The place of judgment does not mean a court or tribunal, but is merely equivalent to instead of “judgment.” So in the second clause, instead of “righteousness.” Moreover, indicates this to be a separate and additional suggestion.

V. 17. I said-I was sorely grieved at this, but I quieted myself with this consideration. Shall judge-Absolving the just, and condemning the wicked. A time-God will have his time to rectify all these disorders. There-At the judgment-seat of God. For-For examining not only all men’s actions, but all their thoughts and purposes.

Verse 17. For there is a time there for every purpose] Man has his time here below, and God shall have his time above. At his throne the judged shall be rejudged, and iniquity for ever close her mouth.

Verse 17. I said in my heart — I was sorely grieved at this, but I quieted myself with this consideration. God shall judge, &c. — Absolving the just, and condemning the wicked. For there is a time there — Namely, at the judgment-seat of God; a time fixed by God’s unalterable decree. He implies, that as this life is the sinner’s time, in which he doth whatsoever seemeth good in his own eyes, so God will have his time to reckon with sinners, and rectify all these disorders; for every purpose, and for every work — For examining not only men’s actions, but all their thoughts and purposes. The design of this verse is both to strike a terror into oppressing potentates, and to satisfy the doubts and support the spirits of good men, who are oppressed in this life.

17. God shall judge — The thought of a final judgment is here introduced, not so much as a matter of calm belief, as the grasping of a discouraged and despairing heart snatching at what comfort the instinct of a final adjudication and settlement may give. The word there, after time, must be understood as accompanied with a gesture skyward and forward; for the allusion must be to the future general judgment.

V. 18. I said-And further I considered concerning their condition in this present world. That God-God suffers these disorders among men, that he might discover men to themselves, and shew what strange creatures they are, and what vile hearts they have. Beasts-That altho’ God made them men, yet they have made themselves beasts by their brutish practices, and that, considered only with respect to the present life, they are as vain and miserable creatures as the beasts themselves.

Verse 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.

Verse 18. I said in my heart, &c. — And I further considered concerning their condition in this present world. That God might manifest them — God suffers these disorders among men, that he might discover men to themselves, and show what strange creatures they are, and what vile hearts they have. That they are beasts — That although God made them men, yet they have made themselves beasts by their brutish practices, and that, considered only with respect to the present life, they are as vain and miserable creatures as the beasts themselves.

18. The fact that this verse begins like the preceding indicates that it introduces an additional and independent thought. Yet or also might be inserted to make it plainer. That God might manifest — Better, That God has made them conspicuous, even that they might see that they are like beasts. As if a beast were unconscious that he is a beast, but man, by his superior intellect, is made to see and feel this concerning himself.

V. 19. For-They are subject to the same diseases, pains, and calamities. So dieth-As certainly, and no less, painfully. One breath-One breath of life, which is in their nostrils by which the beasts perform the same animal operations. No pre-eminence-In respect of the present life.

Verse 19. For that which befalleth the sons of men befalleth beasts] From the present comparison of great men to beasts, the author takes occasion to enforce the subject by mentioning the state of mankind in general, with respect to the mortality of their bodies; and then, by an easy transition, touches in the next verse on the point which is of such infinite consequence to religion.

As the one dieth, so dieth the other] Animal life is the same both in the man and in the beast.

They have all one breath] They respire in the same way; and when they cease to respire, animal life becomes extinct.

Befalleth beasts—This is wanting in six of Kennicott’s and Deuteronomy Rossi’s MSS.

Verse 19. For that which befalleth, &c. — They are subject to the same diseases, pains, and casualties. So dieth the other — As certainly, and no less painfully. They have all one breath — One breath of life, which is in their nostrils; by which the beasts perform the same animal functions. For he speaks not here of man’s rational and immortal spirit, nor of the future life. So that a man hath no pre-eminence, &c. — In respect of the present life.

19. That which befalleth… men befalleth beasts — Hebrew, very forcibly, Man is a chance, and a beast is a chance, and the same chance is upon them both. Both have a perishable body and a flickering breath. The identity of man and beast in their slender hold upon life, and the irreparable nature of their death, is here very strongly put.

V. 20. One place-To the earth, out of which they were taken. All turn-All their bodies.

Verse 20. All go unto one place]

—————————”Man was born

To die, nor aught exceeds in this respect The vilest brute. Both transient, frail, and vain, Draw the same breath; alike grow old, decay, And then expire: both to one grave descend; There blended lie, to native dust return’d.” —C.

Verses 20, 21. All go unto one place — To the earth, as it is expressed verse 21, out of which they were both taken. All turn to dust again — All their bodies, as it is explained Ecclesiastes 12:7. Who knoweth the spirit of a man — True it is, there is a difference, which is known by good men, but the generality of mankind never mind it; their hearts are wholly set on present and sensible things, and take no thought for the things of the future and invisible world.

20. All are of the dust — “Dust thou art, and unto dust shalt thou return.” The perishing and dissolution of the bodies of men and beasts are visibly similar. There can be no doubt about that. And how of the spirit?

V. 21. Who knoweth?-True it is, there is a difference, which is known by good men; but the generality of mankind never mind it: their hearts are wholly set on present and sensible things, and take no thought for the things of the future and invisible world.

Verse 21. Who knoweth the spirit of man] I think the meaning of this important verse is well taken by the above able writer:—

The nobler part of man, ‘tis true, survives

The frail corporeal frame: but who regards

The difference? Those who live like beasts, as such

Would die, and be no more, if their own fate

Depended on themselves. Who once reflects,

Amidst his revels, that the human soul,

Of origin celestial, mounts aloft,

While that of brutes to earth shall downward go?”

The word jwr ruach, which is used in this and the nineteenth verse, has two significations, breath and spirit. It signifies spirit, or an incorporeal substance, as distinguished from flesh, or a corporeal one, 1 Kings 22:21, 22, and Isaiah 31:3. And it signifies the spirit or soul of man, Psalms 31:6Psalm 31:6; Isaiah 57:16, and in this book, Ecclesiastes 12:7, and in many other places. In this book it is used also to signify the breath, spirit, or soul of a beast. While it was said in Ecclesiastes 3:19, they have all one breath, i.e., the man and the beast live the same kind of animal life; in this verse, a proper distinction is made between the jwr ruach, or soul of man, and the jwr ruach, or soul of the beast: the one goeth upwards, the other goeth downwards. The literal translation of these important words is this: “Who considereth the jwr ruach) immortal spirit of the sons of Adam, which ascendeth? it is from above; (למעלה ayh hi lemalah;) and the spirit or breath of the cattle which descendeth? it is downwards unto the earth,” i.e., it tends to the earth only. This place gives no countenance to the materiality of the soul; and yet it is the strongest hold to which the cold and fruitless materialist can resort. Solomon most evidently makes an essential difference between the human soul and that of brutes. Both have souls, but of different natures: the soul of man was made for God, and to God it shall return: God is its portion, and when a holy soul leaves the body, it goes to paradise. The soul of the beast was made to derive its happiness from this lower world. Brutes shall have a resurrection, and have an endless enjoyment in a new earth. The body of man shall arise, and join his soul that is already above; and both enjoy final blessedness in the fruition of God. That Solomon did not believe they had the same kind of spirit, and the same final lot, as some materialists and infidels say, is evident from Ecclesiastes 12:7: “The spirit shall return unto God who gave it.”

Verses 20, 21. All go unto one place — To the earth, as it is expressed verse 21, out of which they were both taken. All turn to dust again — All their bodies, as it is explained Ecclesiastes 12:7. Who knoweth the spirit of a man — True it is, there is a difference, which is known by good men, but the generality of mankind never mind it; their hearts are wholly set on present and sensible things, and take no thought for the things of the future and invisible world.

Ver. 21. Who knoweth the spirit of [the sons of] men that goeth upward: whether it return or ascend to God, as it descended from him at first. Genesis 2:7. This is a point the brutish man could not define, though Solomon himself had no doubt. He says in ver. 17, that God shall judge the righteous and the wicked. He also affirms “that the spirit returns to God who gave it:” Ecclesiastes 12:7.

21. Who knoweth, etc. — Let us bear in mind that this is the language of a distressed man, who certainly finds no comfort in what his eyes can see. Shall consolation be found in the invisible? This verse is of the nature of a challenge. Who can show that the spirit of man takes after death any course different from that taken by the spirit of a beast? Or, if we render it, as Hebrew questions are often rendered, by the opposite declaration, “No man knoweth,” etc., we need not be alarmed. At this stage of the inquiry, the affirmation of a future life would be out of place. We shall by and by see it in its place.

V. 22. Better-For a man’s present satisfaction. Should rejoice-That he comfortably enjoys what God hath given him. His portion-This is the benefit of his labours. For-When once he is dead he shall never return to see into whose hands his estate falls.

Verse 22. A man should rejoice in his own works] Do not turn God’s blessings into sin by perverseness and complaining; make the best of life. God will sweeten its bitters to you, if you be faithful. Remember this is the state to prepare for glory; and the evils of life may be so sanctified to you as to work for your good. Though even wretched without, you may be happy within; for God can make all grace to abound towards you. You may be happy if you please; cry to God, who never rejects the prayer of the humble, and gives his Holy Spirit to all them that ask him. ECCLESIASTES

Verse 22. I perceive there is nothing better — For a man’s present satisfaction, and the happiness of this life; than that a man should rejoice in his own works — That he should comfortably enjoy what God hath given him, and not disquiet himself with cares about future events. He seems to speak this not in the person of an epicure, but as his own judgment, which also he declares, Ecclesiastes 2:24, and 5:18, 19, and 8:15. For that is his portion — This is the benefit of his labours: he hath no more than he uses, for what he leaves behind him is not his, but another man’s. For who shall bring him to see, &c. — When once he is dead he shall never return to see into whose hands his estate falls, and how it is either used or abused; nor is he at all concerned in those matters.

22. Wherefore — Seeing, then, that man’s hold is only upon the present, and no one can reveal to him the future, what is left but to enjoy the present, getting from it all the good which it can yield? The point of view now reached is certainly very gloomy and discouraging. It is not, be it remembered, the conclusion of the whole matter. The writer is now not far from the state of mind in which Hamlet utters his sad and beautiful soliloquy: — he discusses “the thousand natural shocks that flesh is heir to,” “the law’s delay,” “to grunt and sweat under a weary life,” with no comfort from any thing after death, that “undiscovered country from whose bourn no traveller returns;” — only that Koheleth, instead of being goaded to desperation, takes the wiser counsel of courageous endurance, and cheerful enjoyment of what good so sad a state may yet contain.