Ecclesiastes 3

Upon the mention of God’s overruling providence, in the latter end of the foregoing chapter, Solomon proceeds from thence to illustrate (in the first part of this chapter) both those things, of which he had discoursed before; viz. first, the imperfection of human wisdom; which is confined to a certain time or season, for all things that it would effect: which if we neglect, or let slip, all our contrivance signifies nothing. And, secondly, that the • ^utinost perfection at which our wisdom can arrive in this world, consists in these things: first, in being contented iii this order wherein God hath placed all things, and not disquieting ourselves about that which it is not in our power to remedy, or alter; or, at least, not for the present: secondly, in observing and taking the, fittest opportunity of doing every thing, as the most certain means to’ tranquillity: there being nothing that makes our mind more unquiet than Striving against.the stream (as we speak)j and, when the wind is against us, labouring to bring about our* ends, and to obtain our desires: and, thirdly, 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 that we find in all human things with an equal mind; because they are necessary and unalterable. These were the things he had suggested in the conclusion of the former chapter; and the beginning of this may “have relation to every one oftherd. And since he had’spoken before also (ver. 9, 10, of the second chapter) concerning the moderating of pleasures by wisdom, and of the study of wisdom by seasonable pleasures, I do not know but lie may have respect unto that also; and therefore I have begun with it in the Paraphrase. Castalio.goes still farther, and thinks the meaning of the tfirst part of this chapter may be, that it is in vain to expect our happihess in this world; for this is no more the. time arid; the place for it> than seed*time is the harvest, j 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. Which is a pious meditation, but seems not to be the scope of Solomon; and therefore I have not touched upon it. In short, he still continues to enlarge himself upon the two first things, wherein men place their happiness; wisdom and pleasure: and comes not to the third till the middle of this chapter, where I shall observe it. 3G8 [chap. -in; there is a time when it is fit to pick up stones, and throw them out Of our vineyards or fields of corn; and there is “another time, when it will be as necessary to gather up the samo stones again, to make a fence about those vineyards or fields, or to repair the highways; and as it is in these natural things, so it is in those that depend upon our own disposal: there are seasons proper for husband and wife to enjoy the ends of marriage; but there are other times when they oughtto refrain, and deny themselves even these otherways innocent pleasures. again, as constantly as spring and fall, summer and winter, return in their seasons.’. [.CtfAF. in. greatct wisdom to pass by awhile than to punish them. And it is very apparent also in our councils, when they are conducted merely by human wisdom; which is not able, without a Divine direction, to choose the most fortunate (as we call them) and happy seasons for undertakings. Brutus, Cicero, Hirtius Pansa, all thought to restore the ancient estate of the Roman commonwealth (as Melanctbon notes), but were deceived; and after the same manner many are still, still and will be deceived. Then businesses proceed, when wo obey his Divine directions, and he assists: and yet then sometimes more, and sometimes less difficulty.. [6] [#] Ver. 1G. Unto these things it is betterfor us to apply ourselves, than it is to endeavourto be great and mighty; which is another vain desire of man, fancying he can thereby keep off many evils; for few can be at the top of all; and so there must be still greater than we, by whom we jnay be oppressed: and our vexation will be so much the greater, when with all our power we cannot hinder it. As for those that are in the very highest places, (if they have not that fear of God, before spoken of, ver. 14.) their power doth but betray them, to do the more mischief unto themselves and others; and thereby increase the misery of mankind. This hoems to be the dependance between the foregoing verses and this. Wherein the wise man passes to the consideration of the third thing (mentioned upon chap. i. 12.) unto which some aspire, as the highest happiness; viz. greatness, power, anji honour. Which if a man be bad, make him so much the worse himself, and the world by his means: and if he be good, will trouble him very much, to find there are many abuses, which by all his power he cannot’remedy. For Solomon himself saw several gross impieties committed (as he tells us in this verse), even by them who were appointed to be the guardians of men’s lives, liberties, and enjoyments; which he, as great a king as he was, wanted ability wholly to redress: but still they went on so confidently in their wicked course of perverting judgment, that he was fain to leave them to be judged by the supreme judge bf all, God Almighty. And if it were so in the reign of a good and wise king, what could be hoped for in the reign of those tvho were impious and injudicious, as most of the kings of Israel and Judah were? for such pervert all things by their covetousness, ambition, or folly; so that their subjects cian have no justice, nor enjoy any tranquillity. And besides, they permit (as he shews afterward, chap, v.) many corruptions to creep in the Divine worship; and ridiculous rather than religious ceremonies to be introduced, &c. whereupon follows a great decay of all moral virtue. In short, this is a great part of the vanity and misery to which we are here subject; that, as Melancthon well notes, there are many things done unjustly, even under just governors; because they arc not able to look unto all things themselves, but must manage them by other men: many of which are negligent, others wicked and swayed by depraved affections; and yet crafty enough to cover their own guilt. Here is the only comfort, that God notwithstanding preserves government, and political order; and in his time will judge even kings and judges of the earth; [A]

Ecclesiastes 3:1

JL O every thing there is a season, and a time to every purpose tinder the heaven. How vain an attempt it is to obtain the forenamed tranquillity by fixing our mind upon any one thing in this world; and how necessary it is to let the study of wisdom, for instance, and the enjoyment of pleasure, labour, and rest, take their turns, God himself hath shewn us, by tying us to this order in the course of things: which, whether they be natural or depend upon our will, will have their certain appointed seasons and occasions; upon which all our designs, counsels, and endeavours have such a dependance, that if we will not observe them, we shall not only lose our labour, but miserably vex and torment ourselves to no purpose. See Annot. [a] Season.] The Hebrew words zeman and gneth signify either that point of time when things, being ripe, come forth of themselves, by the constitution of their several beings, as all natural things do: or that occasion which serves our voluntary actions, and is fit for effecting what we design. The Hebrews observe, that Solomon here reckons seven opposite seasons, of each sort, as a complete demonstration, by induction, of the truth of this general proposition in the first verse: which holds good even in virtue itself: which is not proper, but in its place/- For, fortitude hath not always been successful (as the Lord Her- ^ bert observes), nor temperance safe, nor justice opportune: the fury and insolence of the outrageous people having, in^ some insurrectipns; grown to that excess, that it has been 3B

Ecclesiastes 3:2

A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted. As for natural things, we see in ourselves that there is a stated time for an infant’s lying in the womb before it can be born; and the time afterward for its growth, and stay in the world; beyond which a man cannot go, but drops into his grave: and so it is not only with other living creatures as well as man, but with herbs, and roots, and plants, which.we cannot set and sow at all times; but must take the proper season both for that, and for gathering the crop when jt is come to maturity, or else our pains are ill bestowed, and we find to our sorrow that we have laboured in.vain.

Ecclesiastes 3:3

A time to kill, and a time to heal: a time to break down, and a, time to build up. And thus it is in the diseases of our body; there is a time when they are so infectious that they are incurable, or when it is so improper to administer physic that it doth no good, but certainly kills;.whereas;.at another time, those very remedies prove effectual means to restore our health unto us: and so it is in other structures as well as our oAyn bodies; there is a time when it is more proper to break down abuilding.than it is to raise it; and when houses are built, there are seasons for repairs, and sometimes for pulling them down and erectingthem anew, or else they will not stand. See Annot. [6] Kill.] In the third verse I have taken the liberty of following my own judgment in expounding the first part of it: which I have not referred, to.punishing and sparing offenders> as interpreters do; but to the condition of diseases that are in our bodies. For though the other be an excellent sense, yet this seems to be more agreeable to the Wiseman’s meaning: because he is hitherto speaking of things: natural; and the: word heal also directs rather to that sense, which I have given of killing, than the common one. The same may be said of the next part of the verse; there being a craziness in buildings, as well as in the body of man: and; some weather so improper to raise a fabric, that, the parts will not hang together; but that which cements them moulders so fast away, that that time were better spent in pulling down a house, than in building it up. As for the rest of the calendar or ephemeris (as the Lord Bacon calls it), which, the wise man hath made of the diversities of times and occasions for all actions, I need give no farther account of it here, than I have done in the Paraphrase. [c]

Ecclesiastes 3:4

A time to weep, and a time to laugh: a time to mourn, and a time to dance. Other alterations also there are in human life, which sometimes naturally move our tears; and at another time our laughter: nay, there are times not only for tears, but for the bitterest lamentations, - which the funerals of our dearest relations, or the public calamities, require; and again,* there is a time (at a wedding suppose) which provokes us so naturally, not only to be merry, but to leap and dance for joy; that it would be as absurd then to bewail ourselves, as it is to dance about the dead bodies of our friends.

Ecclesiastes 3:5

A time to cast away stones, and a time to gather stones together: a time to embrace, and a time to refrain from embracing. And in the plantations which wo make,

Ecclesiastes 3:6

” A time to get, and a time to lose: a time to keep, and a time to cast away. In like manner, in our traffic and commerce one with another, there is a tirne of gaining much; but there are other times, when a man must be content to lose by his commodities: sometimes also it is fit for him to lay up, and keep what he hath gotten; but at another time it will be as fit for him to spend or to give away to those that need it.

Ecclesiastes 3:7

*** A time, to rend, and a time to sew: a time to keep silence, and a time to speak.** In direful disasters, also, as when God is blasphemed, it becomes us to rend our garments; but after a certain time, it will be as becoming to sew up the rent again; and as, on other occasions, the proper times for holding one’s peace, or for speaking, are to be observed; so in great grief, it is to no purpose to administer comfort, till the passion be a little over; and then discourse will be as seasonable as silence was before, (Job ii. 13. iv. 1, 2.)

Ecclesiastes 3:8

A time to love, and a time (o hate: a time of war, and a time of peace. To conclude, love itself may turn into hatred; so that they who are now well-affected towards us, may prove our enemies; or those in whose company we now delight, there may be reason hereafter to -avoid: and the like turns there are in public, as well as in private affairs; there being just causes sometimes for making war,; and then, such a change in the state of things, that it is greater wisdom to conclude a peace.

Ecclesiastes 3:9

” Wliat profit hath he that worketh in that wherein he laboureth?. And therefore, why do we fancy any thing to be settled, fixed, and constant, here in this world; unless it be these opposite changes? Or, to what purpose is all our labour and travail for any thing, out of the season proper for it? And what great matter is it that we then get; since we must expect another season to part with it? See Annot. [c] What profit,] Nor is it hard to expound the inference he makes in this verse, from the foregoing induction: which I have expressed as fully as I could, in the Paraphrase; and more largely in the Argument of this chapter. Gregory Nazianzen thinks, he only intends to reflect - upon the great inconstancy, as of all. earthly things, so of human actions, (sometimes, for instance, menare madly in love with a woman, and in time they as much hate her; now they aro eager to get, and at another time they profusely spend; sometimes they kill, and sometimes they aro killed; sometimes do nothing but talk, and at another time have not a word to say, &c.) and thereforeall his labours are vain. But I have extended it farther, with a respect to other things, which the forenamed induction suggests to us. [d] Ver. 11; World in their heart;] There is greater difficulty in this verse, if we connect it with the rest of the. discourse; as we ought to do. Which I have endeavoured to explain by taking the word haolam, the world, for the presentstate of things, in this ago wherein we live (which’ iS a genuine sense of it), whereof God hath given us some understanding; but not so perfect as to be able to give an account of the reason and scope of every thing that we see happen in this world, because we are ignorant of what went before, and of what will follow after, when we had or shall have no being here. It is commonly understood of the works of nature. And in this sense the Lord Bacon (in the beginning of his book of the Advancement of Learning) hath admirably expounded it, in this manner: " In these words, he hath plated the world in man’s heart, &c. Solomon declares not obscurely, that God hath framed the mind of man as a mirror, or looking-glass, capable of the imago of the whole world; and as desirous to receive it, as the oye is to entertain tho light: and not only delighted in beholding the variety of things, and the vicissitude of times; but ambitious to find out and discover the immoveable and settled laws and decrees of nature. And though he intimates, that this" whole economy of nature (which he calls the work that God hath wrought, from* the beginning to tho end) cannot bo found out by man; it doth not derogate from the capacity of his mindi but is to be imputed to the impediments of learning," &c. There is one interpreter (Corranus) who by olam, world, understands the circular motion of things for the service of man. But I can find no such use of the word any whore, else the sense would be elegant enough, which arises from thence; viz. that this revolution being remote from our knowledge, and a secret to us; who cannot tell what day or hour it will be; we ought not to trouble ourselves about this, but make use of the present, and refer the rest to God. Melancthon also hath an unusual interpretation; which* is, that God made things so, that wo should sweetly enjoy them (that he understands by placing the world in man’s’ heart), but men make the use of them unpleasant, by their wandering desires, by their vain solicitude, by their diffidence; which make them long after-new things, and meddle with that which is unnecessary. Like M. Antony, who, when he had gotten the niost flourishing part of the empire, could not be content; but, out of an unquiet nature, desired the whole, and so lost all. This he makes^ the sense of the latter end of the verse; which he thus translates: man cannot find out the workpf God, neither the beginning nor the end of it. Therefore, as I said just now, it is wisdom to satisfy ourselves with what we have; for the present only is that which is in our own power. [e]

Ecclesiastes 3:10

I have seen the travail which God hath given to the sons of men to be exercised in it. 7. For that which I have observed from all this is, that God hath made it our business to mark the times and seasons that are -fit -for the doing of all things, which hath great trouble and anxiety in it: and there is a farther trouble, that after we have done what we desired, we must submit to that time and season, which will undo all again. For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth,so dieth the other; yea, they have all one breath: sothat a man hath no pre-eminence above a beast: for all is vanity,] For as the beasts arc subject to many accidents which they think not of, so are all mankind, who can no more foresee several things that happen to them than the beasts themselves;’ or, if they herein differ from, them, that they can better defend themselves from some things that befal them; yet there is one tiling which makes them all equal, andthat is death: for both men and beasts not only grow old,- hut die alike; and while they Jive, one sucks in no other air TOL. III. than’ the “other doth; which, when they cari no longerbreathe, a man remains as much an unprofitable lump and putrid carcass as a beast: and, therefore, herein can pretend to no pre-eminence above other’ inferior creatures; but they are both equally vain and perishing.:

Ecclesiastes 3:11

He hath made every thing beautiful in his time: also he hath set the world in their heart; so that no man can find out the work that God maketh from the beginning to the end. And though we are not wont to be satisfied with this vicissitude of things, yet God, no doubt, hath disposed them thus most wisely; and there is such a beautiful order appears in several contrarieties (as, for example, of heat and cold, of day and night), that vtc may well conclude there is so in all manner of events, though never so opposite; which God also hath |iven us wisdom to discern, in part; having endued man with the understanding of the present state of things, in the age wherein he lives: yet as that is imperfect (it being beyond our skill to know when onr industry will succeed, and when a change will come), so he is not able to find out what respect the present changes have to the times that are gone before, and to those that are yet to come hereafter; and so cannot give an exact account of tho government of God, because he sees not the beginning, and the progress, and the conclusion of etfery thing that comes to pass. See Annot. [d]

Ecclesiastes 3:12

I know that there is no good in them, but for. a man to rejoice, and to do good in his life. Wherefore long consideration and experience assure me, that, leaving these fruitless inquiries and vexatious cares about the future, the only happiness that is in our power, is to make the best we can of our present condition: rejoicing that things arc so well with us, and being solicitous for nothing in this world but to obtain a good hope in God, by living piously and virtuously, and doing good to others with what wo have; and this not remissly and by fits, but seriously and constantly, as long as we live. See Annot. [e] ■ Ver. 13** And also that eveiy man should eat and drink, and enjoy the good of all his labour, it is the gift of God] And if a man have arrived at so much happiness, as not to deny himself the use of what he hath at present, out of a vain fear of wanting in time to come, but can so freely and cheerfully enjoy the fruit of his honest labours, as to be well satisfied in the midst of all the inconveniences of this life, let him not ascribe it unto his own wisdom, but thankfully acknowledge the great goodness of God herein: for it is a singular gift of his, to be able, with, a quiet and contented mind, to take the comfort of those blessings which God’s bounty has bestowed on us, (ii. 24.) And so it follows in these two verses: the sense of which Gregory Nazianzen (Otat. liii.) hath thus* briefly expressed, the greatest good of man I persuade myself to be eKOvfilav, kqx tviroiav, cheerfulness of mind; and be* neficence, or doing good to others; and this short pleasure alone the Divine indulgence bestows upon us, if righteousness conduct all our affairs. [f] Ver. 14; 15. And with this we must rest contented, for with all our toilsome thoughts, wo cannot alter the course of things: which God, he here shews; hath immutably settled; on purpose that we should be sensible of a pow T er above ourselves. Which it is our wisdom to stand in such awe of, as not to contend with it, but submit unto it: that so we may obtain all the favour from him^ winch in such a state of things, as his wisdom hath appointed, can be indulged to us. And here, I think, M6lancthon hath very pertinently • observed, that Solomon doth not merely recite the vain complaints and endeavours of mankind, after the manner of philosophers and poets; but lays down a Tule of life, as the best remedy that can be found for our disease. Which is, not to trust to ourselves, nor to indulge our own curiosity and appetites; but to be sensible of our own infirmities, to fear God; to obey his commands, to keep within the bounds of our vocatioits, and to beg and expect the help of God; and to acquiesce in his holy will and pleasure.

Ecclesiastes 3:14

I know that whatsoever Goddoeth it shall be for tver: nothing can be put to it, nor any thing taken from it; and God doeth it, that men should fear before him. And, on the other side, it is not only ycry foolish and vain, but a great plague, to be discontented that things go otherwise than we desire; for certain it is, God hath settled them by such an eternal and immutable law, in that course and order “before described (ver. 1, &c. in wbich nothing is superfluous, nothing wanting), that it is not in the power of man to make the least alteration one way or other: therefore we must alter ourselves, and not murmur that we cannot change the course of things; which God hath thus immoveably fixed, not to make us miserable, by fretting at it, but happy, by reverent submission to the Divine government, and humble patience under those troubles which we cannot honestly avoid; and a due care not to offend the Divine Majesty, whose will shall be done one way or other, if not by us, yet upon us. See Annot. [f]

Ecclesiastes 3:15

Tliat which hath been is now; and that which is to be hath already been: and God requireth that which is past. This alone is sufficient to silence all our unprofitable, as well as undutiful complaints, about that which hath always been, and ever will be. For we, in this present age, are subject to no other laws than those by which God hath governed the world from the beginning; nor will the next produce any other method than that wherein ho hath already proceeded: but, though that which succeeds thrusts ] out what went before, it brings the very same things about

Ecclesiastes 3:16

And, moreover, I saw tinder the sun the place of judgment, that wickedness was there; and the place of righteousness, that iniquity was there. But, beyond all this, it is lamentable to consider how that which. God hath provided as a remedy for a great many evils which we bring one upon another in this world, is quite perverted, and turned to b§ itself the greatest evil of all other. The power and authority, I mean, which are committed unto’men of great place, wisdom, and lignity: who lean so much to their own affections, that I myself have observed nothing but corruption in the highest, as well as the lowest, courts of judicature: for, whether men’s lives or their estates were concerned, such unjust sentences were pronounced, (to the condemning the innocent, and acquitting the guilty, &c.) that I could not but conclude there is nothing more dangerous than for a man’ who hath not that fear of God before his eyes, (which I now mentioned, ver. 14.) to be advanced unto honour and entrusted with power.. So vain are they that place their felicity in these. See Annot. [g]

Ecclesiastes 3:17

I said in mine heart, God shall judge the righteous and wicked: for there is a time therefor every purpose, and for every work. For, so rooted is this impiety in the hearts of men, and such arts there are to defeat the best endeavours to redress it, I could bring my thoughts about this matter to no other issue but this (in which we must all be satisfied), that there is a supreme Judge of all, who will in due time make th«it difference between men and things, which we cannot do now; absolving and rewarding the righteous, and condemning and punishing the wicked: for as there is a time, I observed before, for all other things, so there is for this; they that govern the world have their time now, for contriving and acting what mischief they please; but he will take a time hereafter of calling them to an account for the injustice they designed, as well as did, in the courts of judgment. See Annot. [h]: The last words of this verse may, in my judgment, be thus most literally translated out of the Hebrew: There is a lime for (j udging) eveiy purpose, and every work there; viz. in those corrupt courts of judgment: every thing that hath been transacted iu the judicatures he had been speaking of. [1]

Ecclesiastes 3:18

I said in my heart concerning the estate of the sons of men, that God might manifest them, and that they might see thai they themselves are beasts. But in the mean time I could not but think the condition of mankind, especially of the poorer sort of them, to be very deplorable; which made me fetch a deep sigh, and wish to God that he would be pleased to lay these great men open and manifest to themselves, and make them sensible, that they have no Teason to look down with so much contempt upon others; much less treat them like beasts destined to the slaughter: for, were they stripped of their external pomp and power, they are so far from excelling other men, that in many regards they do not excel the very beasts. See Annot. [ij These words, which follow the former, arc variously interpreted; but they have a perspicuous sense, if they be taken in the coherence with the foregoing (as in reason they ought to be), without fancying, as some have dcJne, that they arc spoken in the person of an epicure. And so I have considered them; as intended to take down the vain opinion those great men have of themselves (which makes them tyrannize over their inferiors), by representing to them (or rather desiring God would effectually represent to their, minds) how little they differ from beasts; save only in that which they do not at all value, or regard, viz. their immortal spirits. The word lebaram, to manifest them, is commonly expounded of God’s manifesting them unto others; but I have taken it for his shewing them to themselves; agreeable to the word that follows, lireoth, that they might see, &e. The whole may be thus translated: That God ivould clear their minds, that they may see, &e. For it comes from a root which signifies such an accurate separation of one thing from another, that the difference may be perspicuously discerned. [&]

Ecclesiastes 3:20

All go unto one place: all are of the dust, and all turn to dust again. And being dead, their bodies are dissolved into the same principles,* out of f which they* sprang; so that herein they are both alike again: for man, as proud as he is, derives his body from no higher original than the dust; the very same dust of which the beasts, are made; into which they both, men and beasts,.must re* turn again at the last. /.,

Ecclesiastes 3:21

Who knoweth the spirit of man that goeth tipward, and the spirit of the beast that goeth: downward to the earth?. As for the spirit, which makes all’ the difference between the beasts and us,.that is invisible; and where shall we find a man, especially among those great persons (spoken of before), who seriously considers it? and believes that the souls* of all mankind go to God that gave them, (xii. 7.) to be judged by him (ver. 17. of this chapter); whereas the souls of beasts* perish with them? No; herein they diffpr not at all from beasts, that having buried theirminds in brutish pleasures, they have no more sense of a future life than they; but imagine that their souls die together with their bodies.,So senselessly stupid are they that trample upon the rest of mankind, and yet have such ignoble thoughts of themselves, that they imagine their very tfouls are no longer lived than a beast. See Annot. [k] - And thus it seems also most reasonable to expound this last verse, in connexion with all the rest; and to understand the first word of it, who; concerning those persons mentioned in the beginning of this discourse,: Who among those unrighteous judges, &c.

Ecclesiastes 3:22

JFherefore I perceive that there is nothing better,, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be afterhim?’] And therefore, considering that our bodies have no privilege above the beasts, and that mankind are so liable to be abused by those who should protect them, (ver. 16/ 19, 20.) I was confirmed in my former opinion, (ii. 24.) that it is best for a man herein also to imitate the beasts, by W joying freely the good things God hath blessed him withal, and taking all the comfort he can find in them at present, without solicitous care about the future: for. this is all lie can be sure of; it being in no man’s power to secure him, he shall enjoy that hereafter, which he makes no use of now; much less when he is dead, can he be brought back; again to take any pleasure in the fruit of all his labours, or see what becomes of them! •.. i ANNOTATIONS.; [a]