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77 lines
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<p id="Chapter3" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 3
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<p id="Ec3_1"><a onclick="return mV('Ecc',3,'1-22');">Ecc 3:1-22</a>.
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<p>Earthly pursuits are no doubt lawful in their proper time and order (<a onclick="return mV('Ecc',3,'1-8');">Ecc 3:1-8</a>), but unprofitable when out of time and place; as for instance, when pursued as the solid and chief good (<a onclick="return mV('Ecc',3,9,10);">Ecc 3:9-10</a>); whereas God makes everything beautiful in its season, which man obscurely comprehends (<a onclick="return mV('Ecc',3,11);">Ecc 3:11</a>). God allows man to enjoy moderately and virtuously His earthly gifts (<a onclick="return mV('Ecc',3,12,13);">Ecc 3:12-13</a>>). What consoles us amidst the instability of earthly blessings is, God's counsels are immutable (<a onclick="return mV('Ecc',3,14);">Ecc 3:14</a>).
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<p> <b>1.</b> Man has his appointed cycle of seasons and vicissitudes, as the sun, wind, and water (<a onclick="return mV('Ecc',1,'5-7');">Ecc 1:5-7</a>).
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<br><br><b>purpose</b>—as there is a fixed "season" in God's "purposes" (for example, He has fixed the "time" when man is "to be born," and "to die," <a onclick="return mV('Ecc',3,2);">Ecc 3:2</a>), so there is a lawful "time" for man to carry out his "purposes" and inclinations. God does not condemn, but approves of, the <i>use</i> of earthly blessings (<a onclick="return mV('Ecc',3,12);">Ecc 3:12</a>); it is the <i>abuse</i> that He condemns, the making them the chief end (<a onclick="return mV('1Cr',7,31);">1Cr 7:31</a>). The earth, without human desires, love, taste, joy, sorrow, would be a dreary waste, without water; but, on the other hand, the misplacing and excess of them, as of a flood, need control. Reason and revelation are given to control them.
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<p id="Ec3_2"><b>2. time to die</b>— (<a onclick="return mV('Psa',31,15);">Psa 31:15</a>; <a onclick="return mV('Hbr',9,27);">Hbr 9:27</a>).
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<br><br><b>plant</b>—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" <i>out of season</i> is vanity, however good <i>in season;</i> so to make earthly things <i>the chief end</i> is vanity, however good they be in order and season. GILL takes it, not so well, figuratively (<a onclick="return mV('Jer',18,7,9);">Jer 18:7, 9</a>; <a onclick="return mV('Amo',9,15);">Amo 9:15</a>; <a onclick="return mV('Mat',15,13);">Mat 15:13</a>).
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<p id="Ec3_3"><b>3. time to kill</b>—namely, judicially, criminals; or, in wars of self-defense; not in malice. Out of this time and order, killing is murder.
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<br><br><b>to heal</b>—God has His times for "healing" (literally, <a onclick="return mV('Isa',38,5,21);">Isa 38:5, 21</a>; figuratively, <a onclick="return mV('Deu',32,39);">Deu 32:39</a>; <a onclick="return mV('Hsa',6,1);">Hsa 6:1</a>; spiritually, <a onclick="return mV('Psa',147,3);">Psa 147:3</a>; <a onclick="return mV('Isa',57,19);">Isa 57:19</a>). To <i>heal</i> spiritually, before the sinner feels his <i>wound,</i> would be "out of time," and so injurious.
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<br><br><b>time to break down</b>—cities, as Jerusalem, by Nebuchadnezzar.
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<br><br><b>build up</b>—as Jerusalem, in the time of Zerubbabel; spiritually (<a onclick="return mV('Amo',9,11);">Amo 9:11</a>), "the set time" (<a onclick="return mV('Psa',102,'13-16');">Psa 102:13-16</a>).
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<p id="Ec3_4"><b>4. mourn</b>—namely, for the dead (<a onclick="return mV('Gen',23,2);">Gen 23:2</a>).
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<br><br><b>dance</b>—as David before the ark (<a onclick="return mV('2Sa',6,'12-14');">2Sa 6:12-14</a>; <a onclick="return mV('Psa',30,11);">Psa 30:11</a>); spiritually (<a onclick="return mV('Mat',9,15);">Mat 9:15</a>; <a onclick="return mV('Luk',6,21);">Luk 6:21</a>; <a onclick="return mV('Luk',15,25);">15:25</a>). The Pharisees, by requiring sadness <i>out of time,</i> erred seriously.
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<p id="Ec3_5"><b>5. cast away stones</b>—as out of a garden or vineyard (<a onclick="return mV('Isa',5,2);">Isa 5:2</a>).
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<br><br><b>gather</b>—for building; figuratively, the Gentiles, once castaway stones, were in due time made parts of the spiritual building (<a onclick="return mV('Eph',2,19,20);">Eph 2:19-20</a>), and children of Abraham (<a onclick="return mV('Mat',3,9);">Mat 3:9</a>); so the restored Jews hereafter (<a onclick="return mV('Psa',102,13,14);">Psa 102:13-14</a>; <a onclick="return mV('Zec',9,16);">Zec 9:16</a>).
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<br><br><b>refrain...embracing</b>— (<a onclick="return mV('Joe',2,16);">Joe 2:16</a>; <a onclick="return mV('1Cr',7,5,6);">1Cr 7:5-6</a>).
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<p id="Ec3_6"><b>6. time to get</b>—for example, to gain honestly a livelihood (<a onclick="return mV('Eph',4,23);">Eph 4:23</a>).
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<br><br><b>lose</b>—When God wills losses to us, then is our time to be content.
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<br><br><b>keep</b>—not to give to the idle beggar (<a onclick="return mV('2Th',3,10);">2Th 3:10</a>).
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<br><br><b>cast away</b>—in charity (<a onclick="return mV('Pro',11,24);">Pro 11:24</a>); or to part with the dearest object, rather than the soul (<a onclick="return mV('Mar',9,43);">Mar 9:43</a>). To be careful is right in its place, but not when it comes between us and Jesus Christ (<a onclick="return mV('Luk',10,'40-42');">Luk 10:40-42</a>).
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<p id="Ec3_7"><b>7. rend</b>—garments, in mourning (<a onclick="return mV('Joe',2,13);">Joe 2:13</a>); figuratively, nations, as Israel from Judah, already foretold, in Solomon's time (<a onclick="return mV('1Ki',11,30,31);">1Ki 11:30-31</a>), to be "sewed" together hereafter (<a onclick="return mV('Eze',37,15,22);">Eze 37:15, 22</a>).
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<br><br><b>silence</b>— (<a onclick="return mV('Amo',5,13);">Amo 5:13</a>), in a national calamity, or that of a friend (<a onclick="return mV('Job',2,13);">Job 2:13</a>); also not to murmur under God's visitation (<a onclick="return mV('Lev',10,3);">Lev 10:3</a>; <a onclick="return mV('Psa',39,1,2,9);">Psa 39:1-2, 9</a>).
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<p id="Ec3_8"><b>8. hate</b>—for example, sin, lusts (<a onclick="return mV('Luk',14,26);">Luk 14:26</a>); that is, to love <i>God</i> so much more as to seem in comparison to <i>hate</i> "father or mother," when coming between us and God.
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<br><br><b>a time of war...peace</b>— (<a onclick="return mV('Luk',14,31);">Luk 14:31</a>).
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<p id="Ec3_9"><b>9.</b> But these earthly pursuits, while lawful in their season, are "unprofitable" when made by man, what God never intended them to be, the chief good. Solomon had tried to create an artificial forced joy, at times when he ought rather to have been serious; the result, therefore, of his labor to be happy, out of God's order, was disappointment. "A time to plant" (<a onclick="return mV('Ecc',3,2);">Ecc 3:2</a>) refers to his <i>planting</i> (<a onclick="return mV('Ecc',2,5);">Ecc 2:5</a>); "laugh" (<a onclick="return mV('Ecc',3,4);">Ecc 3:4</a>), to <a onclick="return mV('Ecc',2,1,2);">Ecc 2:1-2</a>; "his mirth," "laughter"; "build up," "gather stones" (<a onclick="return mV('Ecc',3,3);">Ecc 3:3, 5</a>), to his "building" (<a onclick="return mV('Ecc',2,4);">Ecc 2:4</a>); "embrace," "love," to his "princess" (see on JFB for <a href="./Comm/jfb/Ecc/Ecc002.html#Ec2_8">Ecc 2:8</a>); "get" (perhaps also "gather," <a onclick="return mV('Ecc',3,5,6);">Ecc 3:5-6</a>), to his "gathering" (<a onclick="return mV('Ecc',2,8);">Ecc 2:8</a>). All these were of "no profit," because not in God's time and order of bestowing happiness.
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<p id="Ec3_10"><b>10.</b> (See on JFB for <a href="./Comm/jfb/Ecc/Ecc001.html#Ec1_13">Ecc 1:13</a>).
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<p id="Ec3_11"><b>11. his time</b>—that is <i>in its</i> proper <i>season</i> (<a onclick="return mV('Psa',1,3);">Psa 1:3</a>), opposed to worldlings putting earthly pursuits <i>out of their proper time and place</i> (see on JFB for <a href="./Comm/jfb/Ecc/Ecc003.html#Ec3_9">Ecc 3:9</a>).
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<br><br><b>set the world in their heart</b>—given them capacities to understand <i>the world</i> of nature as reflecting God's wisdom in its beautiful order and times (<a onclick="return mV('Rom',1,19,20);">Rom 1:19-20</a>). "Everything" answers to "world," in the parallelism.
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<br><br><b>so that</b>—that is, but in such a manner that man only sees a portion, not the whole "from beginning to end" (<a onclick="return mV('Ecc',8,17);">Ecc 8:17</a>; <a onclick="return mV('Job',26,14);">Job 26:14</a>; <a onclick="return mV('Rom',11,33);">Rom 11:33</a>; <a onclick="return mV('Rev',15,4);">Rev 15:4</a>). PARKHURST, for "world," translates: "Yet He hath put <i>obscurity in the midst of them,</i>" literally, "a secret," so man's mental <i>dimness of sight</i> as to the full mystery of God's works. So HOLDEN and WEISS. This incapacity for "finding out" (comprehending) God's work is chiefly the fruit of the fall. The worldling ever since, not knowing God's time and order, labors in vain, because out of time and place.
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<p id="Ec3_12"><b>12. in them</b>—in God's works (<a onclick="return mV('Ecc',3,11);">Ecc 3:11</a>), as far as relates to man's duty. Man cannot fully comprehend them, but he ought joyfully to receive ("rejoice in") God's gifts, and "do good" with them to himself and to others. This is never out of season (<a onclick="return mV('Gal',6,9,10);">Gal 6:9-10</a>). Not sensual joy and self-indulgence (<a onclick="return mV('Phl',4,4);">Phl 4:4</a>; <a onclick="return mV('Jam',4,16,17);">Jam 4:16-17</a>).
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<p id="Ec3_13"><b>13.</b> Literally, "And also as to every man who eats...this is the gift of God" (<a onclick="return mV('Ecc',3,22);">Ecc 3:22</a>; <a onclick="return mV('Ecc',5,18);">5:18</a>). When received as God's gifts, and to God's glory, the good things of life are enjoyed in their due time and order (<a onclick="return mV('Act',2,46);">Act 2:46</a>; <a onclick="return mV('1Cr',10,31);">1Cr 10:31</a>; <a onclick="return mV('1Ti',4,3,4);">1Ti 4:3-4</a>).
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<p id="Ec3_14"><b>14.</b> (<a onclick="return mV('1Sa',3,12);">1Sa 3:12</a>; <a onclick="return mV('2Sa',23,5);">2Sa 23:5</a>; <a onclick="return mV('Psa',89,34);">Psa 89:34</a>; <a onclick="return mV('Mat',24,35);">Mat 24:35</a>; <a onclick="return mV('Jam',1,17);">Jam 1:17</a>).
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<br><br><b>for ever</b>—as opposed to man's perishing labors (<a onclick="return mV('Ecc',2,'15-18');">Ecc 2:15-18</a>).
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<br><br><b>any thing taken from it</b>—opposed to man's "crooked and wanting" works (<a onclick="return mV('Ecc',1,15);">Ecc 1:15</a>; <a onclick="return mV('Ecc',7,13);">7:13</a>). The event of man's labors depends wholly on God's immutable purpose. Man's part, therefore, is to do and enjoy every earthly thing <i>in its proper season</i> (<a onclick="return mV('Ecc',3,12,13);">Ecc 3:12-13</a>), not setting aside God's order, but observing deep reverence towards God; for the mysteriousness and unchangeableness of God's purposes are designed to lead "man to fear before Him." Man knows not the event of each act: otherwise he would think himself independent of God.
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<p id="Ec3_15"><b>15.</b> Resumption of <a onclick="return mV('Ecc',1,9);">Ecc 1:9</a>. Whatever changes there be, the succession of events is ordered by God's "everlasting" laws (<a onclick="return mV('Ecc',3,14);">Ecc 3:14</a>), and returns in a fixed cycle.
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<br><br><b>requireth that...past</b>—After many changes, God's law <i>requires</i> the return of the same cycle of events, as in <i>the past,</i> literally, "that which is driven on." The <i>Septuagint</i> and <i>Syriac</i> translate: "God requireth (that is, avengeth) the <i>persecuted</i> man"; a transition to <a onclick="return mV('Ecc',3,16,17);">Ecc 3:16-17</a>. The parallel clauses of the verse support <i>English Version.</i>
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<p id="Ec3_16"><b>16.</b> Here a difficulty is suggested. If God "requires" events to move in their perpetual cycle, why are the wicked allowed to deal unrighteously in the place where injustice ought least of all to be; namely, "the place of judgment" (<a onclick="return mV('Jer',12,1);">Jer 12:1</a>)?
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<p id="Ec3_17"><b>17.</b> Solution of it. There is a coming judgment in which God will vindicate His righteous ways. The sinner's "time" of his unrighteous "work" is short. God also has His "time" and "work" of judgment; and, meanwhile, is overruling, for good at last, what seems now dark. Man cannot now "find out" the plan of God's ways (<a onclick="return mV('Ecc',3,11);">Ecc 3:11</a>; <a onclick="return mV('Psa',97,2);">Psa 97:2</a>). If judgment instantly followed every sin, there would be no scope for free will, faith, and perseverance of saints in spite of difficulties. The previous darkness will make the light at last the more glorious.
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<br><br><b>there</b>— (<a onclick="return mV('Job',3,'17-19');">Job 3:17-19</a>) in eternity, in the presence of the Divine Judge, opposed to the "there," in the human place of judgment (<a onclick="return mV('Ecc',3,16);">Ecc 3:16</a>): so "from <i>thence</i>" (<a onclick="return mV('Gen',49,24);">Gen 49:24</a>).
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<p id="Ec3_18"><b>18. estate</b>—The estate of fallen man is so ordered (these wrongs are permitted), that God might "manifest," that is, thereby <i>prove</i> them, and that they might themselves see their mortal frailty, like that of the beasts.
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<br><br><b>sons of men</b>—rather, "sons of Adam," a phrase used for "fallen men." The toleration of injustice until the judgment is designed to "manifest" men's characters in their fallen state, to see whether the oppressed will bear themselves aright amidst their wrongs, knowing that the time is short, and there is a coming judgment. The oppressed share in death, but the comparison to "beasts" applies especially to <i>the ungodly oppressors</i> (<a onclick="return mV('Psa',49,12,20);">Psa 49:12, 20</a>). They too need to be "manifested" ("proved"), whether, considering that they must soon die as the "beasts," and fearing the judgment to come, they will repent (<a onclick="return mV('Dan',4,27);">Dan 4:27</a>).
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<p id="Ec3_19"><b>19.</b> Literally, "For the sons of men (Adam) <i>are a mere chance,</i> as also the beast is a mere chance." These words can only be the sentiments of the skeptical oppressors. God's delay in judgment gives scope for the "manifestation" of their infidelity (<a onclick="return mV('Ecc',8,11);">Ecc 8:11</a>; <a onclick="return mV('Psa',55,19);">Psa 55:19</a>; <a onclick="return mV('2Pe',3,3);">2Pe 3:3-4</a>). They <i>are</i> "brute <i>beasts,</i>" morally (<a onclick="return mV('Ecc',3,18);">Ecc 3:18</a>; <a onclick="return mV('Jud',1,10);">Jude 1:10</a>); and they end by maintaining that man, physically, has no pre-eminence over the beast, both alike being "fortuities." Probably this was the language of Solomon himself in his apostasy. He answers it in <a onclick="return mV('Ecc',3,21);">Ecc 3:21</a>. If <a onclick="return mV('Ecc',3,19,20);">Ecc 3:19-20</a>, be <i>his</i> words, they express only that <i>as regards liability to death,</i> excluding the future judgment, as the skeptic oppressors do, man is on a level with the beast. Life is "vanity," if regarded independently of religion. But <a onclick="return mV('Ecc',3,21);">Ecc 3:21</a> points out the vast difference between them in respect to the future destiny; also (<a onclick="return mV('Ecc',3,17);">Ecc 3:17</a>) beasts have no "judgment" to come.
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<br><br><b>breath</b>—vitality.
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<p id="Ec3_20"></a>
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<p id="Ec3_21"><b>21. Who knoweth</b>—Not <i>doubt</i> of the destination of man's spirit (<a onclick="return mV('Ecc',12,7);">Ecc 12:7</a>); but "<i>how few,</i> by reason of the outward mortality to which man is as liable as the beast and which is the ground of the skeptic's argument, comprehend the wide difference between man and the beast" (<a onclick="return mV('Isa',53,1);">Isa 53:1</a>). The <i>Hebrew</i> expresses the difference strongly, "The spirit of man that ascends, it belongeth to on high; but the spirit of the beast that descends, it belongeth to below, even to the earth." Their destinations and proper element differ utterly [WEISS].
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<p id="Ec3_22"><b>22.</b> (Compare <a onclick="return mV('Ecc',3,12);">Ecc 3:12</a>; <a onclick="return mV('Ecc',3,12);">5:18</a>). Inculcating a thankful enjoyment of God's gifts, and a cheerful discharge of man's duties, founded on fear of God; not as the sensualist (<a onclick="return mV('Ecc',11,9);">Ecc 11:9</a>); not as the anxious money-seeker (<a onclick="return mV('Ecc',2,23);">Ecc 2:23</a>; <a onclick="return mV('Ecc',5,'10-17');">5:10-17</a>).
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<br><br><b>his portion</b>—in the present life. If it were made his <i>main</i> portion, it would be "vanity" (<a onclick="return mV('Ecc',2,1);">Ecc 2:1</a>; <a onclick="return mV('Luk',16,25);">Luk 16:25</a>).
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<br><br><b>for who,</b> etc.—Our ignorance as to the future, which is God's "time" (<a onclick="return mV('Ecc',3,11);">Ecc 3:11</a>), should lead us to use the present time in the best sense and leave the future to His infinite wisdom (<a onclick="return mV('Mat',6,20,25,'31-34');">Mat 6:20, 25, 31-34</a>).
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