Ecclesiastes
Ecclesiastes 3
1For everything there is a season, and a time for every purpose under heaven:
9What profit has he who works in that in which he labors? 10I have seen the burden which God has given to the sons of men to be afflicted with. 11He has made everything beautiful in its time. He has also set eternity in their hearts, yet so that man can’t find out the work that God has done from the beginning even to the end. 12I know that there is nothing better for them than to rejoice, and to do good as long as they live. 13Also that every man should eat and drink, and enjoy good in all his labor, is the gift of God. 14I know that whatever God does, it shall be forever. Nothing can be added to it, nor anything taken from it; and God has done it, that men should fear before him. 15That which is has been long ago, and that which is to be has been long ago. God seeks again that which is passed away.
16Moreover I saw under the sun, in the place of justice, that wickedness was there; and in the place of righteousness, that wickedness was there. 17I said in my heart, “God will judge the righteous and the wicked; for there is a time there for every purpose and for every work.” 18I said in my heart, “As for the sons of men, God tests them, so that they may see that they themselves are like animals. 19For that which happens to the sons of men happens to animals. Even one thing happens to them. As the one dies, so the other dies. Yes, they have all one breath; and man has no advantage over the animals; for all is vanity. 20All go to one place. All are from the dust, and all turn to dust again. 21Who knows the spirit of man, whether it goes upward, and the spirit of the animal, whether it goes downward to the earth?”
22Therefore I saw that there is nothing better than that a man should rejoice in his works; for that is his portion: for who can bring him to see what will be after him?
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4 commentators · 66 notes on this chapter
Matthew Henry3
Writes as a pastor rather than a critic. Expect devotional and practical application over historical or linguistic analysis, read through a Reformed covenantal frame — and expect the Old Testament to be read forward toward Christ throughout.
Why this voice is here: The most widely read English commentary for three centuries. Included as a baseline: where Henry and a modern voice diverge, the divergence itself is usually the interesting part.
The scope of these verses is to show, 1. That we live in a world of changes, that the several events of time, and conditions of human life, are vastly different from one another, and yet occur promiscuously, and we are continually passing and repassing…
We have seen what changes there are in the world, and must not expect to find the world more sure to us than it has been to others. Now here Solomon shows the hand of God in all those changes; it is he that has made every creature to be that to us which it…
Solomon is still showing that every thing in this world, without piety and the fear of God, is vanity. Take away religion, and there is nothing valuable among men, nothing for the sake of which a wise man would think it worth while to live in this world. In…
John Gill22
The most exhaustive and the most doctrinally committed here. Expect high — even supralapsarian — Calvinism applied consistently, and unusually heavy use of rabbinic and Talmudic sources for Jewish context. Where a passage bears on election or the will, Gill will read it in one direction, and knowing that in advance is the point.
Why this voice is here: The strongest Calvinist reading available in the public domain, and the best on Jewish background. Read alongside Clarke, not instead of him — between them you get both sides of the argument.
To every thing there is a season,.... A set determined time, when everything shall come into being, how long it shall continue, and in what circumstances; all things that have been, are, or shall be, were foreordained by God, and he has determined the times…
A time to be born,.... The Targum is, "to beget sons and daughters;'' but rather it is to bear them, there being a time in nature fixed for that, called the hour of a woman, Job 14:1; and a time to die; the time of a man's coming into the world and going out…
A time to kill, and a time to heal,.... A time to kill may be meant of a violent death, as a time to die is of a natural one; so the Targum, "a time to kill in war;'' or else, by the hand of the civil magistrate, such who deserve death. Aben Ezra interprets…
Keil & Delitzsch21
The technical one, and Old Testament only. Expect Hebrew grammar, textual argument, and direct engagement with nineteenth-century critical scholarship — closer to a scholarly apparatus than a devotional read. Where a modern critic claims a text is late or composite, this is where the conservative counter-argument was made.
Why this voice is here: Old Testament only, and heavy going — but the place to look when someone asserts a passage cannot mean what it appears to.
"Everything has its time, and every purpose under the heavens its hour." The Germ. language is poor in synonyms of time. Zckler translates: Everything has its Frist ..., but by Frist we think only of a fixed term of duration, not of a period of beginning…
(Note: These seven verses, 2-8, are in Codd and Edd., like Jos 12:9., and Est 9:7., arranged in the form of a song, so that one עת (time) always stands under another, after the scheme described in Megilla 16b, Massecheth Sofrim xiii. 3, but without any…
"To put to death has its time, and to heal has its time; to pull down has its time, and to build has its time." That harog (to kill) is placed over against "to heal," Hitzig explains by the remark that harog does not here include the full consequences of the…
Jamieson, Fausset & Brown20
The concise option. Three authors split the canon, so the voice shifts between sections. Expect brief, sober, conservative notes that resolve difficulties rather than dwelling on them — useful for orientation, thinner than Gill or Clarke where a passage is genuinely contested.
Why this voice is here: The quickest way to see what the mainstream Reformed reading of a passage is. Start here, then go to Gill or Clarke when it matters.
time to die-- (Psa 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…
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, Isa 38:21; figuratively, Deu 32:39; Hos 6:1; spiritually…
mourn--namely, for the dead (Gen 23:2). dance--as David before the ark (Sa2 6:12-14; Psa 30:11); spiritually (Mat 9:15; Luk 6:21; Luk 15:25). The Pharisees, by requiring sadness out of time, erred seriously.
World English Bible — Public domain