Ecclesiastes 3:4 King James Version with Strong's Concordance (STRONG)

4 A time H6256 to weep, H1058 and a time H6256 to laugh; H7832 a time H6256 to mourn, H5594 and a time H6256 to dance; H7540

Cross Reference

John 16:20-22 STRONG

Verily, G281 verily, G281 I say G3004 unto you, G5213 That G3754 ye G5210 shall weep G2799 and G2532 lament, G2354 but G1161 the world G2889 shall rejoice: G5463 and G1161 ye G5210 shall be sorrowful, G3076 but G235 your G5216 sorrow G3077 shall be turned G1096 into G1519 joy. G5479 A woman G1135 when G3752 she is in travail G5088 hath G2192 sorrow, G3077 because G3754 her G846 hour G5610 is come: G2064 but G1161 as soon as G3752 she is delivered G1080 of the child, G3813 she remembereth G3421 no more G3765 the anguish, G2347 for G1223 joy G5479 that G3754 a man G444 is born G1080 into G1519 the world. G2889 And G2532 ye G5210 G3303 now G3568 therefore G3767 have G2192 sorrow: G3077 but G1161 I will see G3700 you G5209 again, G3825 and G2532 your G5216 heart G2588 shall rejoice, G5463 and G2532 your G5216 joy G5479 no man G3762 taketh G142 from G575 you. G5216

Psalms 126:5-6 STRONG

They that sow H2232 in tears H1832 shall reap H7114 in joy. H7440 He that goeth H3212 forth H1980 and weepeth, H1058 bearing H5375 precious H4901 seed, H2233 shall doubtless H935 come H935 again with rejoicing, H7440 bringing H5375 his sheaves H485 with him.

Luke 6:21-25 STRONG

Blessed G3107 are ye that hunger G3983 now: G3568 for G3754 ye shall be filled. G5526 Blessed G3107 are ye that weep G2799 now: G3568 for G3754 ye shall laugh. G1070 Blessed G3107 are ye, G2075 when G3752 men G444 shall hate G3404 you, G5209 and G2532 when G3752 they shall separate G873 you G5209 from their company, and G2532 shall reproach G3679 you, and G2532 cast out G1544 your G5216 name G3686 as G5613 evil, G4190 for the Son G5207 of man's G444 sake. G1752 Rejoice ye G5463 in G1722 that G1565 day, G2250 and G2532 leap for joy: G4640 for, G1063 behold, G2400 your G5216 reward G3408 is great G4183 in G1722 heaven: G3772 for G1063 in G2596 the like manner G5024 did G4160 their G846 fathers G3962 unto the prophets. G4396 But G4133 woe G3759 unto you G5213 that are rich! G4145 for G3754 ye have received G568 your G5216 consolation. G3874 Woe G3759 unto you G5213 that are full! G1705 for G3754 ye shall hunger. G3983 Woe G3759 unto you G5213 that laugh G1070 now! G3568 for G3754 ye shall mourn G3996 and G2532 weep. G2799

Luke 1:13-14 STRONG

But G1161 the angel G32 said G2036 unto G4314 him, G846 Fear G5399 not, G3361 Zacharias: G2197 for G1360 thy G4675 prayer G1162 is heard; G1522 and G2532 thy G4675 wife G1135 Elisabeth G1665 shall bear G1080 thee G4671 a son, G5207 and G2532 thou shalt call G2564 his G846 name G3686 John. G2491 And G2532 thou G4671 shalt have G2071 joy G5479 and G2532 gladness; G20 and G2532 many G4183 shall rejoice G5463 at G1909 his G846 birth. G1083

Isaiah 22:12-13 STRONG

And in that day H3117 did the Lord H136 GOD H3069 of hosts H6635 call H7121 to weeping, H1065 and to mourning, H4553 and to baldness, H7144 and to girding H2296 with sackcloth: H8242 And behold joy H8342 and gladness, H8057 slaying H2026 oxen, H1241 and killing H7819 sheep, H6629 eating H398 flesh, H1320 and drinking H8354 wine: H3196 let us eat H398 and drink; H8354 for to morrow H4279 we shall die. H4191

Psalms 126:1-2 STRONG

[[A Song H7892 of degrees.]] H4609 When the LORD H3068 turned again H7725 the captivity H7870 of Zion, H6726 we were like them that dream. H2492 Then was our mouth H6310 filled H4390 with laughter, H7814 and our tongue H3956 with singing: H7440 then said H559 they among the heathen, H1471 The LORD H3068 hath done H6213 great things H1431 for them.

Nehemiah 9:1-38 STRONG

Now in the twenty H6242 and fourth H702 day H3117 of this month H2320 the children H1121 of Israel H3478 were assembled H622 with fasting, H6685 and with sackclothes, H8242 and earth H127 upon them. And the seed H2233 of Israel H3478 separated H914 themselves from all strangers, H1121 H5236 and stood H5975 and confessed H3034 their sins, H2403 and the iniquities H5771 of their fathers. H1 And they stood up H6965 in their place, H5977 and read H7121 in the book H5612 of the law H8451 of the LORD H3068 their God H430 one fourth part H7243 of the day; H3117 and another fourth part H7243 they confessed, H3034 and worshipped H7812 the LORD H3068 their God. H430 Then stood up H6965 upon the stairs, H4608 of the Levites, H3881 Jeshua, H3442 and Bani, H1137 Kadmiel, H6934 Shebaniah, H7645 Bunni, H1138 Sherebiah, H8274 Bani, H1137 and Chenani, H3662 and cried H2199 with a loud H1419 voice H6963 unto the LORD H3068 their God. H430 Then the Levites, H3881 Jeshua, H3442 and Kadmiel, H6934 Bani, H1137 Hashabniah, H2813 Sherebiah, H8274 Hodijah, H1941 Shebaniah, H7645 and Pethahiah, H6611 said, H559 Stand up H6965 and bless H1288 the LORD H3068 your God H430 for ever H5769 and ever: H5769 and blessed H1288 be thy glorious H3519 name, H8034 which is exalted H7311 above all blessing H1293 and praise. H8416 Thou, even thou, art LORD H3068 alone; thou hast made H6213 heaven, H8064 the heaven H8064 of heavens, H8064 with all their host, H6635 the earth, H776 and all things that are therein, the seas, H3220 and all that is therein, and thou preservest H2421 them all; and the host H6635 of heaven H8064 worshippeth H7812 thee. Thou art the LORD H3068 the God, H430 who didst choose H977 Abram, H87 and broughtest him forth H3318 out of Ur H218 of the Chaldees, H3778 and gavest H7760 him the name H8034 of Abraham; H85 And foundest H4672 his heart H3824 faithful H539 before H6440 thee, and madest H3772 a covenant H1285 with him to give H5414 the land H776 of the Canaanites, H3669 the Hittites, H2850 the Amorites, H567 and the Perizzites, H6522 and the Jebusites, H2983 and the Girgashites, H1622 to give H5414 it, I say, to his seed, H2233 and hast performed H6965 thy words; H1697 for thou art righteous: H6662 And didst see H7200 the affliction H6040 of our fathers H1 in Egypt, H4714 and heardest H8085 their cry H2201 by the Red H5488 sea; H3220 And shewedst H5414 signs H226 and wonders H4159 upon Pharaoh, H6547 and on all his servants, H5650 and on all the people H5971 of his land: H776 for thou knewest H3045 that they dealt proudly H2102 against them. So didst thou get H6213 thee a name, H8034 as it is this day. H3117 And thou didst divide H1234 the sea H3220 before H6440 them, so that they went through H5674 the midst H8432 of the sea H3220 on the dry land; H3004 and their persecutors H7291 thou threwest H7993 into the deeps, H4688 as a stone H68 into the mighty H5794 waters. H4325 Moreover thou leddest H5148 them in the day H3119 by a cloudy H6051 pillar; H5982 and in the night H3915 by a pillar H5982 of fire, H784 to give them light H215 in the way H1870 wherein they should go. H3212 Thou camest down H3381 also upon mount H2022 Sinai, H5514 and spakest H1696 with them from heaven, H8064 and gavest H5414 them right H3477 judgments, H4941 and true H571 laws, H8451 good H2896 statutes H2706 and commandments: H4687 And madest known H3045 unto them thy holy H6944 sabbath, H7676 and commandedst H6680 them precepts, H4687 statutes, H2706 and laws, H8451 by the hand H3027 of Moses H4872 thy servant: H5650 And gavest H5414 them bread H3899 from heaven H8064 for their hunger, H7458 and broughtest forth H3318 water H4325 for them out of the rock H5553 for their thirst, H6772 and promisedst H559 them that they should go in H935 to possess H3423 the land H776 which thou hadst sworn H3027 H5375 to give H5414 them. But they and our fathers H1 dealt proudly, H2102 and hardened H7185 their necks, H6203 and hearkened H8085 not to thy commandments, H4687 And refused H3985 to obey, H8085 neither were mindful H2142 of thy wonders H6381 that thou didst H6213 among them; but hardened H7185 their necks, H6203 and in their rebellion H4805 appointed H5414 a captain H7218 to return H7725 to their bondage: H5659 but thou art a God H433 ready to pardon, H5547 gracious H2587 and merciful, H7349 slow H750 to anger, H639 and of great H7227 kindness, H2617 and forsookest H5800 them not. Yea, when they had made H6213 them a molten H4541 calf, H5695 and said, H559 This is thy God H430 that brought thee up H5927 out of Egypt, H4714 and had wrought H6213 great H1419 provocations; H5007 Yet thou in thy manifold H7227 mercies H7356 forsookest H5800 them not in the wilderness: H4057 the pillar H5982 of the cloud H6051 departed H5493 not from them by day, H3119 to lead H5148 them in the way; H1870 neither the pillar H5982 of fire H784 by night, H3915 to shew them light, H215 and the way H1870 wherein they should go. H3212 Thou gavest H5414 also thy good H2896 spirit H7307 to instruct H7919 them, and withheldest H4513 not thy manna H4478 from their mouth, H6310 and gavest H5414 them water H4325 for their thirst. H6772 Yea, forty H705 years H8141 didst thou sustain H3557 them in the wilderness, H4057 so that they lacked H2637 nothing; their clothes H8008 waxed not old, H1086 and their feet H7272 swelled H1216 not. Moreover thou gavest H5414 them kingdoms H4467 and nations, H5971 and didst divide H2505 them into corners: H6285 so they possessed H3423 the land H776 of Sihon, H5511 and the land H776 of the king H4428 of Heshbon, H2809 and the land H776 of Og H5747 king H4428 of Bashan. H1316 Their children H1121 also multipliedst H7235 thou as the stars H3556 of heaven, H8064 and broughtest H935 them into the land, H776 concerning which thou hadst promised H559 to their fathers, H1 that they should go in H935 to possess H3423 it. So the children H1121 went in H935 and possessed H3423 the land, H776 and thou subduedst H3665 before H6440 them the inhabitants H3427 of the land, H776 the Canaanites, H3669 and gavest H5414 them into their hands, H3027 with their kings, H4428 and the people H5971 of the land, H776 that they might do H6213 with them as they would. H7522 And they took H3920 strong H1219 cities, H5892 and a fat H8082 land, H127 and possessed H3423 houses H1004 full H4392 of all goods, H2898 wells H953 digged, H2672 vineyards, H3754 and oliveyards, H2132 and fruit H3978 trees H6086 in abundance: H7230 so they did eat, H398 and were filled, H7646 and became fat, H8080 and delighted H5727 themselves in thy great H1419 goodness. H2898 Nevertheless they were disobedient, H4784 and rebelled H4775 against thee, and cast H7993 thy law H8451 behind H310 their backs, H1458 and slew H2026 thy prophets H5030 which testified H5749 against them to turn H7725 them to thee, and they wrought H6213 great H1419 provocations. H5007 Therefore thou deliveredst H5414 them into the hand H3027 of their enemies, H6862 who vexed H6887 them: and in the time H6256 of their trouble, H6869 when they cried H6817 unto thee, thou heardest H8085 them from heaven; H8064 and according to thy manifold H7227 mercies H7356 thou gavest H5414 them saviours, H3467 who saved H3467 them out of the hand H3027 of their enemies. H6862 But after they had rest, H5117 they did H6213 evil H7451 again H7725 before H6440 thee: therefore leftest H5800 thou them in the hand H3027 of their enemies, H341 so that they had the dominion H7287 over them: yet when they returned, H7725 and cried H2199 unto thee, thou heardest H8085 them from heaven; H8064 and many H7227 times H6256 didst thou deliver H5337 them according to thy mercies; H7356 And testifiedst H5749 against them, that thou mightest bring them again H7725 unto thy law: H8451 yet they dealt proudly, H2102 and hearkened H8085 not unto thy commandments, H4687 but sinned H2398 against thy judgments, H4941 (which if a man H120 do, H6213 he shall live H2421 in them;) and withdrew H5414 H5637 the shoulder, H3802 and hardened H7185 their neck, H6203 and would not hear. H8085 Yet many H7227 years H8141 didst thou forbear H4900 them, and testifiedst H5749 against them by thy spirit H7307 in H3027 thy prophets: H5030 yet would they not give ear: H238 therefore gavest H5414 thou them into the hand H3027 of the people H5971 of the lands. H776 Nevertheless for thy great H7227 mercies' H7356 sake thou didst H6213 not utterly consume H3617 them, nor forsake H5800 them; for thou art a gracious H2587 and merciful H7349 God. H410 Now therefore, our God, H430 the great, H1419 the mighty, H1368 and the terrible H3372 God, H410 who keepest H8104 covenant H1285 and mercy, H2617 let not all the trouble H8513 seem little H4591 before H6440 thee, that hath come H4672 upon us, on our kings, H4428 on our princes, H8269 and on our priests, H3548 and on our prophets, H5030 and on our fathers, H1 and on all thy people, H5971 since the time H3117 of the kings H4428 of Assyria H804 unto this day. H3117 Howbeit thou art just H6662 in all that is brought H935 upon us; for thou hast done H6213 right, H571 but we have done wickedly: H7561 Neither have our kings, H4428 our princes, H8269 our priests, H3548 nor our fathers, H1 kept H6213 thy law, H8451 nor hearkened H7181 unto thy commandments H4687 and thy testimonies, H5715 wherewith thou didst testify H5749 against them. For they have not served H5647 thee in their kingdom, H4438 and in thy great H7227 goodness H2898 that thou gavest H5414 them, and in the large H7342 and fat H8082 land H776 which thou gavest H5414 before H6440 them, neither turned H7725 they from their wicked H7451 works. H4611 Behold, we are servants H5650 this day, H3117 and for the land H776 that thou gavest H5414 unto our fathers H1 to eat H398 the fruit H6529 thereof and the good H2898 thereof, behold, we are servants H5650 in it: And it yieldeth much H7235 increase H8393 unto the kings H4428 whom thou hast set H5414 over us because of our sins: H2403 also they have dominion H4910 over our bodies, H1472 and over our cattle, H929 at their pleasure, H7522 and we are in great H1419 distress. H6869 And because of all this we make H3772 a sure H548 covenant, and write H3789 it; and our princes, H8269 Levites, H3881 and priests, H3548 seal H2856 unto it.

Nehemiah 8:9-12 STRONG

And Nehemiah, H5166 which is the Tirshatha, H8660 and Ezra H5830 the priest H3548 the scribe, H5608 and the Levites H3881 that taught H995 the people, H5971 said H559 unto all the people, H5971 This day H3117 is holy H6918 unto the LORD H3068 your God; H430 mourn H56 not, nor weep. H1058 For all the people H5971 wept, H1058 when they heard H8085 the words H1697 of the law. H8451 Then he said H559 unto them, Go your way, H3212 eat H398 the fat, H4924 and drink H8354 the sweet, H4477 and send H7971 portions H4490 unto them for whom nothing is prepared: H3559 for this day H3117 is holy H6918 unto our Lord: H113 neither be ye sorry; H6087 for the joy H2304 of the LORD H3068 is your strength. H4581 So the Levites H3881 stilled H2814 all the people, H5971 saying, H559 Hold your peace, H2013 for the day H3117 is holy; H6918 neither be ye grieved. H6087 And all the people H5971 went their way H3212 to eat, H398 and to drink, H8354 and to send H7971 portions, H4490 and to make H6213 great H1419 mirth, H8057 because they had understood H995 the words H1697 that were declared H3045 unto them.

Worthy.Bible » Commentaries » John Gill's Exposition of the Bible » Commentary on Ecclesiastes 3

Commentary on Ecclesiastes 3 John Gill's Exposition of the Bible


Introduction

INTRODUCTION TO ECCLESIASTES 3

The general design of this chapter is to confirm what is before observed, the vanity and inconstancy of all things; the frailty of man, and changes respecting him; his fruitless toil and labour in all his works; that it is best to be content with present things, and cheerful in them, and thankful for them; that all comes from the hand of God; that such good men, who have not at present that joy that others have, may have it, since there is a time for it; and that sinners should not please themselves with riches gathered by them, since they may be soon taken from them, for there is a time for everything, Ecclesiastes 3:1; of which there is an induction of particulars, Ecclesiastes 3:2; so that though every thing is certain with God, nothing is certain with men, nor to be depended on, nor can happiness be placed therein; there is no striving against the providence of God, nor altering the course of things; the labour of man is unprofitable, and his travail affliction and vexation, Ecclesiastes 3:9; and though all God's works are beautiful in their season, they are unsearchable to man, Ecclesiastes 3:11; wherefore it is best cheerfully to enjoy the present good things of life, Ecclesiastes 3:12; and be content; for the will and ways and works of God are unalterable, permanent, and perfect, Ecclesiastes 3:14; and though wicked men may abuse the power reposed in them, and pervert public justice, they will be called to an account for it in the general judgment, for which there is a time set, Ecclesiastes 3:16; and yet, such is the stupidity of the generality of men, that they have no more sense of death and judgment than the brutes, and live and die like them, Ecclesiastes 3:18; wherefore it is best of all to make a right use of power and riches, or what God has given to men, for their own good and that of others, since they know not what shall be after them, Ecclesiastes 3:22.


Verse 1

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 before appointed for their being, duration, and end; which times and seasons he has in his own power: there was a determined time for the whole universe, and for all persons and things in it; a settled fixed moment for the world to come into being; for it did not exist from everlasting, nor of itself, nor was formed by the fortuitous concourse of atoms, but by the wisdom and power of God; nor could it exist sooner or later than it did; it appeared when it was the will of God it should; in the beginning he created it, and he has fixed the time of its duration and end; for it shall not continue always, but have an end, which when it will be, he only knows: so there is a determined time for the rise, height, and declension of states and kingdoms in it; as of lesser ones, so of the four great monarchies; and for all the distinct periods and ages of the world; and for each of the seasons of the year throughout all ages; for the state of the church in it, whether in suffering or flourishing circumstances; for the treading down of the holy city; for the prophesying, slaying, and rising of the witnesses; for the reign and ruin of antichrist; for the reign of Christ on earth, and for his second coming to judgment, though of that day and hour knows no man: and as there is a set time in the counsels and providence of God for these more important events, so for every thing of a lesser nature;

and a time to every purpose under the heaven; to every purpose of man that is carried into execution; for some are not, they are superseded by the counsel of God; some obstruction or another is thrown in the way of them, so that they cannot take place; God withdraws men from them by affliction or death, when their purposes are broken; or by some other way; and what are executed he appoints a time for them, and overrules them to answer some ends of his own; for things the most contingent, free, and voluntary, fall under the direction and providence of God. And there is a time for every purpose of his own; all things done in the world are according to his purposes, which are within himself wisely formed, and are eternal and unfrustrable; and there is a time fixed for the execution of them, for every purpose respecting all natural and civil things in providence; and for every purpose of his grace, relating to the redemption of his people, the effectual calling of them, and the bringing them to eternal glory; which are the things that God wills, that he takes delight and pleasure in, as the wordF5לכל חפץ "omni voluntati", Montanus, Mercerus, Cocceius; i.e. "rei proprie capitae ac desideratae", Drusius. signifies. The Septuagint and Vulgate Latin versions render it, "to everything under the heaven there is a time"; and Jarchi observes that in the Misnic language the word used so signifies. The Targum is,

"to every man a time shall come, and a season to every business under heaven.'


Verse 2

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 of it, both being fixed by the LordF6"Stat sua cuique dies, breve et irreparabile tempus omnibus est vitae"; Virgil. Aeneid. l. 10. : this is true of all men in general, of all men that come into the world, for whom it is appointed that they shall die; and particularly of Christ, whose birth was at the time appointed by the Father, in the fulness of time; and whose death was in due time, nor could his life be taken away before his hour was come, John 7:30; and this holds good of every individual man; his birth is at the time God has fixed it; that any man is born into the world, is of God; no man comes into it at his own pleasure or another's, but at the will of God, and when he pleases, not sooner nor later; and the time of his going out of the world is settled by him, beyond which time he cannot live, and sooner he cannot die, Job 14:5; and though no mention is made of the interval of life between a man's birth and death, yet all events intervening are appointed by God; as the place of his abode; his calling and station of life; all circumstances of prosperity and adversity; all diseases of body, and what lead on to death, and issue in it: the reason why these two are put so close together is, to show the certainty of death; that as sure as a man is born, so sure shall he die; and the frailty and shortness of life, which is but an hand's breadth, passes away like a tale that is told, yea, is as nothing; so that no account is made of it, as if there was no time allotted it, or that it deserved no mention; and also to observe that the seeds of mortality and death are in men as soon as they are born; as soon as they begin to live they begin to die, death is working in them;

a time to plant; a tree, as the Targum, or any herb;

and a time to pluck up that which is planted; a tree or herb, as before, when grown to its ripeness, and fit for use; or when grown old, barren, and unfruitful; there are particular seasons for planting plants, and some for one and some for another. This may be applied in a civil sense to planting and plucking up kingdoms and states; see Jeremiah 1:10; as it is by the Jews, particularly to the planting and plucking up of the kingdom of Israel; the people of Israel were a vine brought out of Egypt and planted in the land of Canaan, and afterwards plucked up and carried captive into Babylon; and afterwards planted again, and then again plucked up by the Romans; and will be assuredly planted in their own land again; see Psalm 80:8; It may be illustrated in a spiritual sense by the planting of the Jewish church, sometimes compared to a vineyard; and the plucking it up, abolishing their church state and ordinances; and by planting Gospel churches in the Gentile world, and plucking them up again, as in the seven cities of Asia; or removing the candlestick out of its place; and by planting particular persons in churches, and removing them again: some indeed that are planted in the house of the Lord are planted in Christ, and rooted and grounded in the love of God; are plants which Christ's Father has planted, and will never be rooted up; but there are others who are planted through the external ministry of the word, or are plants only by profession, and these become twice dead, plucked up by the roots; and there are times for these things, Psalm 92:14.


Verse 3

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 it "to wound", because of the opposite "to heal"; and so there is a time when wounds and diseases are incurable, and baffle all the skill of the physician, being designed unto death; and there is a time when, by the blessing of God on means, they are healed; the wound or sickness not being unto death: so the Targum paraphrases the last clause,

"to heal one that lies sick.'

This may be applied in a civil sense to calamities in kingdoms, and a restoration of peace and plenty to them; which is the property of God alone, who in this sense kills and makes alive in his own time, Deuteronomy 32:39; And in a spiritual sense to the ministers of the word, who are instruments of slaying souls by the law, which is the killing letter, and of healing them by the Gospel, which pours in the oil and wine of peace and pardon through the blood of Christ, and so binds up and heals the broken hearted; and there is a time for both;

a time to break down, and a time to build up; to break down a building, and build a waste, as the Targum; to break down cities and the walls of them, as the of Jerusalem by Nebuchadnezzar; and to build them up: as in the times of Nehemiah and Zerubbabel: and so in a spiritual sense to break down the church of God, the tabernacle of David, and to raise up and repair the breaches of it; to build up Zion, and the walls of Jerusalem, or to restore the Gospel church state to its glory, for which there is a set time; see Amos 9:11.


Verse 4

A time to weep, and a time to laugh,.... There is a time for these things, as it goes ill or well with persons, as to their health, estate, or friends; and as it goes ill or well with kingdoms and states. The Jews wept when they were in Babylon, and their mouths were filled with laughter when their captivity was returned, Psalm 137:1; and as it goes ill or well with the church of Christ, when there are corruptions in doctrine and worship, a neglect of ordinances, declensions in faith and practice, few instances of conversion, and there are divisions and contentions, it is a time for the mourners in Zion to weep but when God creates Jerusalem a rejoicing, and her people a joy, or makes her an eternal excellency, and the praise of the whole earth, then it is a time to rejoice and be glad, Isaiah 61:3; and as it is, with believers, when Christ is withdrawn from them, it is a time to lament, but, when the bridegroom is with them, it is a time of joy; when it is a night of darkness and desertion, weeping endures, but when the morning comes, the day breaks, and the sun of righteousness arises, joy comes with it, Matthew 9:15 John 16:19. Now in the present state is the saints' weeping time; in the time to come they will laugh, or be filled with joy unspeakable and full of glory, Luke 6:21;

a time to mourn, and a time to dance; to mourn at funerals, and to dance at festivals; in a spiritual sense, God sometimes turns the mourning of his people into dancing, or joy, which that is expressive of; see Psalm 30:11.


Verse 5

A time to cast away stones, and a time to gather stones together,.... To cast stones out of a field or vineyard where they are hurtful, and to gather them together to make walls and fences of, or build houses with; and may be understood both of throwing down buildings, as the temple of Jerusalem, so that not one stone was left upon another; of pouring out the stones of the sanctuary, and of gathering them again and laying them on one another; which was done when the servants of the Lord took pleasure in the stones of Zion, and favoured the dust thereof. Some understand this of precious stones, and of casting them away through luxury, wantonness, or contempt, and gathering them again: and it may be applied, as to the neglect of the Gentiles for a long time, and the gathering of those stones of which children were raised to Abraham; so of the casting away of the Jews for their rejection of the Messiah, and of the gathering of them again by conversion, when they shall be as the stones of a crown, lifted up as an ensign on his land, Zechariah 9:16;

a time to embrace, and a time to refrain from embracing: or "to be far from"F7עת לרחק "tempus elongandi se", Pagninus, Montanus; "tempus longe fieri", V. L. it; it may not only design conjugal embracesF8"Optatos dedit amplexus", Virgil. Aeneid. 8. v. 405. , but parents embracing their children, as Jacob did his; and one brother embracing another, as Esau Jacob, and one friend embracing another; all which is very proper and agreeable at times: but there are some seasons so very calamitous and distressing, in which persons are obliged to drop such fondnesses: it is true, in a spiritual sense, of the embraces of Christ and believers, which sometimes are, and sometimes are not, enjoyed, Proverbs 4:8.


Verse 6

A time to get, and a time to lose,.... To get substance, as the Targum, and to lose it; wealth and riches, honour and glory, wisdom and knowledge: or, "to seek, and to lose"F9עת לבקש "tempus quaerendi", Pagninus, Montanus, Tigurine version, Piscator, Mercerus, Gejerus, Rambachius. ; a time when the sheep of the house of Israel, or God's elect, were lost, and a time to seek them again; which was, lone by Christ in redemption, and by the Spirit of God, in effectual calling;

a time to keep, and a time to cast away; to keep a thing, and to cast it away, into the sea, in the time of a great tempest, as the Targum; as did the mariners in the ship in which Jonah was, and those in which the Apostle Paul was, Jonah 1:5; It may be interpreted of keeping riches, and which are sometimes kept too close, and to the harm of the owners of them; and of scattering them among the poor, or casting them upon the waters; see Ecclesiastes 5:13.


Verse 7

A time to rend, and a time to sew,.... To rend garments, in case of blasphemy, and in times of mourning and fasting, and then to sew them up when they are over; see Isaiah 37:1; This the Jews apply to the rending of the ten tribes from Rehoboam, signified by the rending of Jeroboam's garment, 1 Kings 11:30; the sewing up or uniting of which is foretold, Ezekiel 37:22. Some interpret it of the rending of the Jewish church state, signified by the rending of the vail, at the death of Christ; and of the constituting the Gospel church state among the Gentiles;

a time to keep silence, and a time to speakF11 ωρη μεν πολεων μυθων, ωρη δε και υπνου, Homer. Odyss. 11. v. 378. ; when it is an evil time, a time of calamity in a nation, it is not a time to be loquacious and talkative, especially in a vain and ludicrous way, Amos 5:13; or when a particular friend or relation is in distress, as in the case of Job and his friends, Job 2:13; or when in the presence of wicked men, who make a jest of everything serious and religious, Psalm 39:1; and so when under afflictive dispensations of Providence, it is a time to be still and dumb, and not open the mouth in a murmuring and complaining way, Leviticus 10:3. And, on the other hand, there is a time to speak, either publicly, of the truths of the Gospel, in the ministry of it, and in vindication of them; or privately, of Christian experience: there is a time when an open profession should be made of Christ, his word and ordinances, and when believers should speak to God in prayer and praise; which, should they not, the stones in the wall would cry out.


Verse 8

A time to love, and a time to hate,.... For one to love his friend, and to hate a man, a sinner, as the Targum; to love a friend while he continues such, and hate him, or less love him, when he proves treacherous and unfaithful; an instance of a change of love into hatred may be seen in the case of Amnon, 2 Samuel 13:15. A time of unregeneracy is a time of loving worldly lusts and sinful pleasures, the company of wicked men, and all carnal delights and recreations; and a time of conversion is a time to hate what was before loved, sin, and the conversion of sinners, the garment spotted with the flesh, the principles and practices, though not the persons, of ungodly men; and even to hate, that is, less love, the dearest friends and relations, in comparison of, or when in competition with, Christ;

a time of war, and a time of peace; for nations to be engaged in war with each other, or to be at peace, which are continually revolving; and there is a time when there will be no more war. In a spiritual sense, the present time, or state of things, is a time of war; the Christian's life is a warfare state, though it will be soon accomplished, in which he is engaging in fighting with spiritual enemies, sin, Satan, and the world: the time to come, or future state, is a time of peace, when saints shall enter into peace, and be no more disturbed by enemies from within or from without. In the Midrash, all the above times and seasons are interpreted of Israel, and applied to them.


Verse 9

What profit hath he that worketh in that wherein he laboureth? That is, he has none. This is an inference drawn from the above premises, and confirms what has been before observed, Ecclesiastes 1:3; Man has no profit of his labour, since his time is so short to enjoy it, and he leaves it to another, he knows not who; and, while he lives, is attended with continual vicissitudes and changes; sometimes it is a time for one thing, and sometimes for its contrary, so that there is nothing certain, and to be depended on; and a man can promise himself nothing in this world pleasant or profitable to him, and much less that will be of any advantage to him hereafter. The Targum adds,

"to make treasures and gather mammon, unless he is helped by Providence above;'

though it is man's duty to labour, yet all his toil and labour will be fruitless without a divine blessing; there is a time and season for everything in providence, and there is no striving against that.


Verse 10

I have seen the travail which God hath given to the sons of men,.... The pains and trouble they are at to get a little wisdom and knowledge, Ecclesiastes 1:13; and so to obtain riches and honour, peace and plenty, which sometimes they do obtain, and sometimes not; and when they do, do not keep them long, for there is a time for everything. This the wise man had observed, in a variety of instances; and he considered the end of God in it, which was for men

to be exercised in it, or "by it"; or "to afflict" or "humble them by it"F12לענות בו "ad affligendum se in ea", Montanus; "ut eos adfligat in ea, sc. per eam", Rambachius; "ut ea redderet humiles", Tigurine version. ; to let them see that all their toil and labour signified little; all depended on a divine blessing, and no happiness was to be had in the creatures; all was vanity and vexation of spirit; See Gill on Ecclesiastes 1:13.


Verse 11

He hath made every thing beautiful in his time,.... That is, God has made everything; as all things in creation are made by him, for his pleasure and glory, and all well and wisely, there is a beauty in them all: so all things in providence; he upholds all things; he governs and orders all things according to the counsel of his will; some things are done immediately by him, others by instruments, and some are only permitted by him; some he does himself, some he wills to be done by others, and some he suffers to be done; but in all there is a beauty and harmony; and all are ordered, disposed, and overruled, to answer the wisest and greatest purposes; everything is done in the time in which he wills it shall; be done, and done in the time most fit and suitable for it to be done; all things before mentioned, for which there is a time, and all others: all natural things are beautiful in their season; things in summer, winter, spring, and autumn; frost and snow in winter, and heat in summer; darkness and dews in the night, and light and brightness in the day; and so in ten thousand other things: all afflictive dispensations of Providence; times of plucking up and breaking down of weeping and mourning, of losing and casting away are all necessary, and seasonable and beautiful, in their issue and consequences: prosperity and adversity, in their turns, make a beautiful checker work, and work together for good; are like Joseph's coat, of many colours, which was an emblem of those various providences which attended that good man; and were extremely beautiful, as are all the providences of God to men: and all his judgments will be, when made manifest; when he shall have performed his whole work, and the mystery of God in providence will be finished; which is like a piece of tapestry; when only viewed in parts no beauty appears in it, scarce any thing to be made of it but when all is put together, it is most beautiful and harmonious. The words may be rendered, "the beautiful One hath made all things in his time"F13את הכל עשה יפה בעתו "haec omnia facit pulcher in tempore suo, i.e. Messias"; so some in Rambachius. ; the Messiah; who, as a divine Person, is the brightness of his Father's glory; as man, is fairer than the sons, of Adam; as Mediator, is full of grace and truth; is white and ruddy, altogether lovely, exceeding precious to his people: this fair and lovely One has made all things in creation; works with his Father in the affairs of providence; and has done all things well in grace and redemption, John 1:2;

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; not a sinful love of the world, and the things of it; not a criminal desire after them, and a carking care for them, whereby persons have no heart and inclination, time and leisure, to search into and find out the works of God; for though all this is in the heart of the sons of men, yet, not placed, there by the Lord: nor an opinion of living for ever; of a long time in this world, the word for "world" having the signification of perpetuity in it; so that they regard not, the work of the Lord, nor the operations of his hands, tomorrow being with them as this day, and much more abundant; but this sense meets with the same difficulty as the former. Rather the meaning is, that God hath set before the minds of men, and in them, the whole world of creatures, the whole book of nature, in which they may see and read much of the wisdom power, and goodness of God in his works; and to some he gives an inclination and desire hereunto; but yet the subject before them is so copious, there is such a world of matter presented to them, and their capacity so small, and life so short, that they cannot all their days find out the works of God, either of creation or providence, to perfection; or find out what God works, from the beginning of the world to the end of it; for, of what he has wrought, but a small portion is known by them, and they know less still what shall be done hereafter: some of God's works of providence are set on foot and but begun in the life of some men; they do not live to see them finished, and therefore cannot find them out; and others are so dark and obscure, that they are obliged to say, "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!" see Romans 1:19; and though everything is beautiful in its time, yet till they are made manifest, and all viewed together; they will not be perfectly understood, or the beauty of them seen, Revelation 15:4. For God has put something "hidden", or "sealed up", in the midst of them, as it may be renderedF14Vid. Schultens de Defect. Hod. Ling. Heb. s. 180. , so that they cannot be perfectly known.


Verse 12

I know that there is no good in them,.... In these things; as the Arabic version; in the creatures, as Jarchi; in all sublunary enjoyments; in everything the wise man had made a trial of before, as natural Wisdom and knowledge, worldly pleasure, riches, and wealth; the "summun bonum", or happiness of men, did not lie in these things; this he knew by experience, and had the strongest assurance of it: or in them, that is, the children of men, as the Targum: there is no real good thing in them, nor comes out of them, nor is done by them; they cannot think a good thought, nor do a good action, of themselves. Or rather the sense is, I know there is nothing better for them than what follows:

but for a man to rejoice; not in sin and sinful pleasures, in a riotous, voluptuous, and epicurean manner; but to be cheerful, and enjoy the blessings of life in a comfortable way, and with a thankful heart; and especially to rejoice in spiritual things, and above all in Christ; and not in any self-boastings or carnal confidences, all such rejoicing is evil; see Ecclesiastes 9:7. The Targum is,

"but that they rejoice in the joy of the law;'

but it is much better to rejoice in the things of the Gospel, which is indeed a joyful sound;

and to do good in his life: to himself and family, by making use of the good things of life, and not withholding and hoarding them up; and to others, to all men, as opportunity offers, and especially to the household of faith; and not only by liberality and alms deeds, but by doing all good works, from right principles and to right ends, and that always, as long as he lives, Galatians 6:9.


Verse 13

And also that every man should eat and drink,.... Not to excess, but in moderation; and yet freely, plentifully, and cheerfully; and not alone, but giving the poor a portion with him; and in all having in view the glory of God, 1 Corinthians 10:31;

and enjoy the good of all his labour; take the comfort of what he has been labouring for, and not lay it up for, and leave it to, he knows not who: the Targum is,

"and see good in his days, and cause his children, at the time of his death, to inherit all his labour;'

it is the gift of God; not only to have, but to enjoy, and make a proper use of the mercies of life. This is the same doctrine which is delivered Ecclesiastes 2:24.


Verse 14

I know that whatsoever God doeth, it shall be for ever,.... Which some, as Jarchi, understand of the works of creation, the heavens and the earth, which are however of long standing and duration; and though they shall be dissolved and perish, as to their form and quality, yet not as to the substance of them: the earth particularly is said to abide for ever, Ecclesiastes 1:4; the sun and moon, and stars, keep their course or station; and the several seasons of the year have their constant revolution, and shall as long as the earth endures; see Genesis 8:22; the several kinds of creatures God has made, in the earth, air, and sea, though the individuals die, their species remain; and man, the chief of creatures, though he dies, shall live again, and live for ever; so the Arabic version,

"I have learned that all the creatures which God hath made shall perpetually remain in the same order and condition:'

though AbarbinelF15Miphalot Elohim Tract. 8. c. 7. fol. 57. 4. interprets this of the continuance of the world for a certain time, and then of the destruction of it; which he thinks is supported by Ecclesiastes 3:15, and which is to be understood of the creation of one world after another; and that which is past he explains of the world that is destroyed. But rather this is to be understood of the decrees of God, which are his works "ad intra"; the thoughts of his heart, that are to all generations; the counsel of his will, which always stands, and is performed; his mind, which is one, the same always, and invariable, and which he never changes; his pleasure he always does; his purposes and appointments, which are always accomplished, never frustrated and made void: for he is all wise in forming them, all knowing, and sees the end from the beginning, so that nothing unforeseen can turn up to hinder the execution of them; he is unchangeable, and never alters his will; and all powerful, able to effect his great designs; and faithful and true, cannot deny himself, nor ever lie nor repent. To this sense is the Targum,

"I know, by a spirit of prophecy, that all which the Lord does in the world, whether good or evil, after it is decreed from his mouth, it shall be for ever.'

This holds good of all his works, and acts of grace; election of persons to eternal life stands firm, not on the foot of works, but of grace, and has its certain effect; it can never be made void, nor be surer than it is; it will ever take place, and continue in its fruit and consequences: the covenant of grace, as it is made from everlasting, continues to everlasting; its promises never, fail, its blessings are the sure mercies of David: redemption by Christ is eternal; such as are redeemed from sin, Satan, and the law, are ever so, and shall never be brought into bondage to either again: the work of grace upon the heart being begun, shall be performed and perfected; the graces wrought in the soul, as faith, hope, and love, ever remain; the blessings of grace bestowed, as pardon, justification, adoption, and salvation, are never reversed, but ever continue; such as are regenerated, pardoned, justified, adopted, and saved, shall be ever so; and the work of God, as it is durable, so perfect;

nothing can be put to it, nor anything taken from it; the works of nature have been finished and perfected from the foundation of the world; the decrees of God are a complete system of his will, according to which he does all things invariably, in providence and grace; the covenant of grace is ordered in all things, and nothing wanting in it; the work of redemption is completely done by Christ, who is a rock, and his work is perfect; and the work of grace on the heart, though at present imperfect, shall be perfected; nor is it in the power of men to add anything to it, nor take anything from it;

and God doth it, that men should fear before him; his works of creation being done in so much wisdom, and giving such a display of his power and goodness, command art awe of him in his creatures, Psalm 33:6; his works of providence, being all according to his wise purposes and decrees, should be patiently and quietly submitted to; and men should be still, and know that he is God, and humble themselves under his mighty hand: his decrees, respecting the present or future state of men, do not lead to despair, nor to a neglect of means, nor to a dissolute life, but tend to promote the fear of God and true holiness, which they are the source of; and the blessings of grace have a kind influence on the same; particularly the blessing of pardoning grace, which is with God, that he may be feared, Psalm 130:4; and one principal part of the work of grace on the heart is the fear of God; and nothing more strongly engages to the whole worship of God, which is often meant by the fear of him, than his grace vouchsafed to men; see Hebrews 12:28. The Targum refers this to the vengeance of God in the world: and Jarchi, to the unusual phenomena in it; as the flood, the sun's standing still and going backward, and the like.


Verse 15

That which hath seen is now; and that which is to be hath already been,.... That which has been from the beginning now is; that which cometh, and what shall be in the end of days, has been already, as the Targum. Jarchi interprets this of God and his attributes, which are always the same; he is the "I am that I am", Exodus 3:14; the immutable and eternal Jehovah, which is, and was, and is to come, invariably the same. Or rather it designs his decrees and purposes; what has been decreed in his eternal mind is now accomplished; and what is future has been already in his decrees; nor does anything come to pass but what he has appointed. So it is interpreted, in an ancient tractF16Tikkune Zohar Correct. 69. fol. 104. 2. of the Jews, of

"what was before it came into the world, so that there is nothing new under the sun; now it is obliged to come into this world, as it is said, "before I formed thee in the belly, I knew thee", Jeremiah 1:5.'

This will also hold true of natural things, and of the identity of them; of some individuals, as the sun, moon, and stars, which are as they always were, and will be; the sun rises and sets as it used to do; and the moon increases and decreases, as it always has done; and the stars keep the same station or course, and so they ever will, as they have: the same seasons are now in their turn as heretofore, and such as will be have been already; as summer, winter, spring, autumn, seedtime, harvest, cold, heat, night, and day: the same kinds and species of creatures, that have been, are; and what will be have been already; so that there is no new thing under the sun; the same thing is here expressed as in Ecclesiastes 1:9;

and God requireth that which is past; his decrees and purposes to be fulfilled, which are past in his mind; the same seasons to return which have been; and the same kinds and species of creatures to exist which have already. The words may be rendered, "and God seeketh that which is pursued", or "persecuted"F17ואלהים יבקש את נרדף "Deus quaerit propulsum, seu quod persecutionem veluti passum est", Gejerus, Schmidt. : and accordingly the whole will bear a different sense; and the preacher may be thought to have entered upon a new subject, which he continues in some following verses, the abuse of power and authority: and the meaning then is, the same acts of injustice, violence, and persecution, have been done formerly as now, and now as formerly; and what hereafter of this kind may be, will be no other than what has been; from the beginning persecution was; Cain hated and slew his brother, because of his superior goodness; and so it always has been, is, and will be, that such who are after the flesh persecute those who are after the spirit; but God will make inquisition for blood, and require it at the hands of those that shed it; he will seek out the persecuted, and vindicate him, and, avenge his persecutor. This way the Midrash, Jarchi, and Alshech, and the Septuagint version, render the words; and so the Syriac version, "God seeketh him that is afflicted, who is driven away"; and to this agrees the Targum,

"and in the great day which shall be, the Lord will require the mean and poor man of the hands of the wicked that persecute him.'

And what follows seems to confirm this sense.


Verse 16

And moreover I saw under the sun the place of judgment,.... Courts of judicature, where judges sit, and, causes are brought before them, and are heard and tried; such as were the Jewish sanhedrim, of which the Midrash and Jarchi interpret it;

that wickedness was there, wicked judges sat there, and wickedness was committed by them; instead of doing justice they perverted it; condemned the righteous, and acquitted the wicked; and oppressed the widow, fatherless, and stranger, whose cause, being just, they should have defended. So the Targum,

"in which lying judges condemn the innocent.'

Well does the wise man say he saw this "under the sun", for there is nothing of this kind above it; nor approved of by him that is above it;

and the place of righteousness, that iniquity was there; this signifies the same as before, only it is expressed in different words. The Midrash and Jarchi interpret this of the middle gate in Jerusalem, where Nergal Sharezer, and other princes of the king of Babylon, sat, and which Solomon foresaw by a spirit of prophecy; but the better sense is, that Solomon had observed a great deal of this kind in reading the histories and annals of nations; knew that much of this sort was practised in other countries, and had seen a great deal of it in his own, done in inferior courts, and by subordinate officers; and though he was a wise and righteous prince, yet was not able to rectify all these abuses, for want of sufficient proof, which yet he lamented, and it gave him a concern; compare with this Isaiah 1:21.


Verse 17

I said in mine heart, God shall judge the righteous and the wicked,.... This he considered in his mind, and set it down for a certain truth, and which relieved him under the consideration of the sad perversion of justice; and made him easy under it, and willing to leave things to him that judgeth righteously, and wait his time when everything that was now wrong would be set right: he knew from reason, from tradition, and from the word of God, that there was a judgment to come, a general, righteous, and eternal one; that this judicial process would be carried on by God himself, who is holy, righteous, just, and true, omniscient, and omnipotent; and, being the Judge of all the earth, would do right; when he would vindicate the righteous, and clear them from all calumnies and charges; acquit and justify them, and condemn the wicked, pass a just sentence on them, and execute it;

for there is a time there for every purpose, and for every work; or "then", as Noldius; in the day of the great judgment, as the Targum adds; and which continues to paraphrase the words thus,

"for a time is appointed for every business, and for every work which they do in this world they shall be judged there;'

there is a time fixed, a day appointed, for the judgment of the world; though of that day and hour knows no man; yet, it is settled, and will certainly come, Acts 17:31; and when it is come, every purpose, counsel, and thought of men's hearts, will be made manifest, as well as every work, good or bad, open or secret, yea, every idle word, and men will be judged according to these; see 1 Corinthians 4:5, Matthew 12:36.


Verse 18

I said in mine heart concerning the estate of the sons of men,.... He thought of the condition of the children of men, their sinful and polluted state; he weighed and considered in his mind their actions, conversation, and course of life; and was concerned how it would go with them at the day of judgment on account of the same. Some render it, "I said in mine heart after the speech of the children of men"F18על דברת בני האדם "super verbum filiorum Adam", Montanus; "verbis hominum", Arabic and Syriac versions. ; speaking in their language, and representing the atheist and the epicure, as some think the wise man does in the following verses; though he rather speaks his own real sentiments concerning men, as they are in their present state, and as they will appear in the day of judgment;

that God might manifest them; or "separate them"F19לברם οτι διακρινει αυτους "ut discernat illos", Cocceius; "quia delegit eos", some in Vatablus; so Aben Ezra and Ben Melech. ; as the chaff from the wheat, and as goats from the sheep; as will be done at the day of judgment, Matthew 3:10; or "that they might clear God"F20"Ut ipsi expurgent Deum", Anglic. in Reinbeck; some in Rambachius render it thus, "ut seligant ipsi (homines) Deum"; so Varenius. ; as they will, when he shall judge and condemn them;

and that they might see that they themselves are beasts; as they are through the fall, and the corruption of nature, being born like the wild ass's colt, stupid, senseless, and without understanding of spiritual things; nay, more brutish than the beasts themselves, than the horse and the mule that have no understanding, Psalm 32:9; "mulo inscitior", as is Plautus'sF21Cisteilaria, Act. 4. phrase; see Psalm 49:12, Isaiah 1:3; this is now made manifest to the people of God by the word and Spirit; is seen, known, and acknowledged by them, Psalm 73:21; and the wicked themselves will see, know, and own what beasts they are and have been, at the day of judgment; how they have lived and died like beasts; how like brute beasts they have corrupted themselves in things they knew naturally; and that as natural brute beasts, made to be taken and destroyed, spoke evil of things they understood not, and perished in their own corruption, Judges 1:10, 2 Peter 2:12; and that they have been beasts to themselves, as Jarchi renders and interprets it; made beasts of themselves by their brutish gratifications; have been cruel to themselves, ruining and destroying their own souls; or among themselves, and to one another, "homo lupus homini"; hence wicked men are compared to lions, foxes, evening wolves, vipers, and the like. So Mr. Broughton renders it, "how they are beasts, they to themselves."


Verse 19

For that which befalleth the sons of men befalleth beasts,.... Aben Ezra says this verse is according to the thoughts of the children of men that are not wise; but rather the wise man says what he does according to his own thoughts, and proceeds to prove the likeness and equality of men and beasts;

even one thing befalleth them; the same events belong to one as to another; the same diseases and disasters, calamities and distresses: Noah's flood carried away one as well as another; they both perished in it; several of the plagues of Egypt were inflicted on both; and both are beholden to God for their health, preservation, and safety; see Genesis 7:21;

as the one dieth, so dieth the other; the Targum compares a wicked man and an unclean beast together, in the former clause; and paraphrases this after this manner,

"as an unclean beast dies, so dies he who is not turned to repentance before his death:'

he dies unclean in his sins, stupid, senseless; no more thoughtful of his future state, and of what will become of his precious and immortal soul, than a beast that has none; see Psalm 49:14; perhaps unjust judges, persecuting tyrants, may particularly be regarded: who, though princes, shall not only die like men, but even like beasts, Psalm 82:7;

yea, they have all one breath; the same vital breath, or breath of life, which is in the nostrils of the one as of the other; they breathe and draw in the same air, and have the same animal and vegetative life, and equally liable to lose it, Genesis 2:7;

so that a man hath no preeminence above a beast: he has reason and speech, which a beast has not; which gives him a preference to them, did he make a right use of them; but, as an animal, he has no preeminence, being liable to the same accidents, and to death itself: the Targum excepts the house of the grave, man being usually buried when he dies, but a beast is not: yea, in some things a beast has the preeminence of a man; at least some have, in strength, agility, quickness of the senses, &c.

for all is vanity; all the gratifications of the senses; all riches, honours, pleasures, power, and authority, especially when abused.


Verse 20

All go unto one place,.... The earthF23"Magna parens terra est", Ovid. Metamorph. l. 1. Fab. 7. from whence they came;

all are of the dust, and all turn to dust again; Adam's body was made of the dust of the earth, and so all his posterity, all of them; in which they agree with beasts, who are made of the dust also; and, when they die, return to it; see Genesis 2:7.


Verse 21

Who knoweth the spirit of man that goeth upward?.... There is indeed a difference between a man and a beast; though they have one breath, they have not one spirit or soul; man has a rational and immortal soul, which, when he dies, goes upwards to God that gave it; to be judged by him, and disposed of by him, in its proper apartment, until the day of the resurrection of the body;

and the spirit of the beast that goeth downward to the earth? when the beast dies, its spirit goes down to the earth, from whence it came, and is resolved into it, and is no more. But who is it that sees, or can see and know with the eyes of his body, the difference of these two spirits, or the ascent of the one, and the descent of the other?, Or who knows by the dint of reason, by the strength of his own understanding, without a divine revelation, that man has an immortal soul which goes upwards at death, when that of a beast goes downwards? No man, clearly and fully, as appears from the doubts and half faith of the wisest Heathens concerning it: or rather who knows and considers this difference between the spirit of a man and the spirit of a beast, and thinks within himself what a precious and immortal soul he has, and is concerned for the salvation of it? Very few; and hence it is they live and die like beasts, as they do. The Midrash interprets this of the souls of the righteous that go up to heaven, and of the souls of the wicked that go down to hell.


Verse 22

Wherefore I perceive that there is nothing better than that a man should rejoice in his own works,.... The Targum is, "in his good works"; not as justifying him before God, but as vindicating him before men, from unjust censures and charges: rather the sense is, that this is the wise man's conclusion, and this his sentiment, upon the whole; that there is nothing better for a man, than cheerfully to enjoy the fruit of his labours; to eat and drink in moderation, freely, joyfully, and thankfully; and make use of his riches, power, and authority, for his own good, the good of his family for the present, and the good of his fellow creatures; see Ecclesiastes 2:21;

for that is his portion; what is allotted to him, and thus enjoyed, is a very good one, and for which he has reason to be thankful;

for who shall bring him to see what shall be after him? to see who shall succeed him, and what use they will make of what he leaves them; he shall never return after death to see anything of this kind, nor shall any acquaint him with it; he shall not be able to know when he is dead what shall befall his sons, whether they will prosper or rio, so Jarchi; wherefore it is best for him to enjoy his substance himself in a comfortable way, and be beneficial to others, and not oppressive to them. The Midrash illustrates it thus,

"who shall bring David to see what Solomon did? and who shall bring Solomon to see what Rehoboam did?'