Ecclesiastes 3:1
Verse
Context
Sermons
Joshua Harris
Jim Cymbala
George Verwer
Stephen Kaung
Aaron HurstSummary
Commentary
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"Everything has its time, and every purpose under the heavens its hour." The Germ. language is poor in synonyms of time. Zckler translates: Everything has its Frist ..., but by Frist we think only of a fixed term of duration, not of a period of beginning, which, though not exclusively, is yet here primarily meant; we have therefore adopted Luther's excellent translation. Certainly זמן (from זמן, cogn. סמן, signare), belonging to the more modern Heb., means a Frist (e.g., Dan 2:16) as well as a Zeitpunkt, point of time; in the Semit. (also Assyr. simmu, simanu, with ס) it is the most common designation of the idea of time. עת is abbreviated either from ענת (ועד, to determine) or from ענת (from ענה, cogn. אנה, to go towards, to meet). In the first case it stands connected with מועד on the one side, and with עדּן (from עדד, to count) on the other; in the latter case, with עונה, Exo 21:10 (perhaps also ען and ענת in כען, כּענת). It is difficult to decide this point; proportionally more, however, can be said for the original ענת (Palest.-Aram. ענתּא), as also the prep. of participation את is derived from אנת (meeting, coming together). (Note: Vid., Orelli's work on the Heb. Synon. der Zeit u. Ewigkeit, 1871. He decides for the derivation from ועד morf ; Fleischer (Levy's Chald. W.B. II. 572) for the derivation from ענה, the higher power of אנה, whence (Arab.) inan, right time. We have, under Job 24:1, maintained the former derivation.) The author means to say, if we have regard to the root signification of the second conception of time - (1) that everything has its fore-determined time, in which there lies both a determined point of time when it happens, and a determined period of time during which it shall continue; and (2) that every matter has a time appointed for it, or one appropriate, suitable for it. The Greeks were guided by the right feeling when they rendered זמן by χρόνος , and עת by καιρός. Olympiodorus distinguishes too sharply when he understands the former of duration of time, and the latter of a point of time; while the state of the matter is this, that by χρόνος the idea comprehends the termini a quo and ad quem, while by καιρός it is limited to the terminus a quo. Regarding חפץ, which proceeds from the ground-idea of being inclined to, and intention, and thus, like πρᾶγμα and χρῆμα, to the general signification of design, undertaking, res gesta, res. The illustration commences with the beginning and the ending of the life of man and (in near-lying connection of thought) of plants.
John Gill Bible Commentary
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 word (e) 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.'' (e) "omni voluntati", Montanus, Mercerus, Cocceius; i.e. "rei proprie capitae ac desideratae", Drusius.
Matthew Henry Bible Commentary
The scope of these verses is to show, 1. That we live in a world of changes, that the several events of time, and conditions of human life, are vastly different from one another, and yet occur promiscuously, and we are continually passing and repassing between them, as in the revolutions of every day and every year. In the wheel of nature (Jam 3:6) sometimes one spoke is uppermost and by and by the contrary; there is a constant ebbing and flowing, waxing and waning; from one extreme to the other does the fashion of this world change, ever did, and ever will. 2. That every change concerning us, with the time and season of it, is unalterably fixed and determined by a supreme power; and we must take things as they come, for it is not in our power to change what is appointed for us. And this comes in here as a reason why, when we are in prosperity, we should by easy, and yet not secure - not to be secure because we live in a world of changes and therefore have no reason to say, Tomorrow shall be as this day (the lowest valleys join to the highest mountains), and yet to be easy, and, as he had advised (Ecc 2:24), to enjoy the good of our labour, in a humble dependence upon God and his providence, neither lifted up with hopes, nor cast down with fears, but with evenness of mind expecting every event. Here we have, I. A general proposition laid down: To every thing there is a season, Ecc 3:1. 1. Those things which seem most contrary the one to the other will, in the revolution of affairs, each take their turn and come into play. The day will give place to the night and the night again to the day. Is it summer? It will be winter. Is it winter? Stay a while, and it will be summer. Every purpose has its time. The clearest sky will be clouded, Post gaudia luctus - Joy succeeds sorrow; and the most clouded sky will clear up, Post nubila Phoebus - The sun will burst from behind the cloud. 2. Those things which to us seem most casual and contingent are, in the counsel and foreknowledge of God, punctually determined, and the very hour of them is fixed, and can neither be anticipated nor adjourned a moment. II. The proof and illustration of it by the induction of particulars, twenty-eight in number, according to the days of the moon's revolution, which is always increasing or decreasing between its full and change. Some of these changes are purely the act of God, others depend more upon the will of man, but all are determined by the divine counsel. Every thing under heaven is thus changeable, but in heaven there is an unchangeable state, and an unchangeable counsel concerning these things. 1. There is a time to be born and a time to die. These are determined by the divine counsel; and, as we were born, so we must die, at the time appointed, Act 17:26. Some observe that here is a time to be born and a time to die, but no time to live; that is so short that it is not worth mentioning; as soon as we are born we begin to die. But, as there is a time to be born and a time to die, so there will be a time to rise again, a set time when those that lie in the grave shall be remembered, Job 14:13. 2. A time for God to plant a nation, as that of Israel in Canaan, and, in order to that, to pluck up the seven nations that were planted there, to make room for them; and at length there was a time when God spoke concerning Israel too, to pluck up and to destroy, when the measure of their iniquity was full, Jer 18:7, Jer 18:9. There is a time for men to plant, a time of the year, a time of their lives; but, when that which was planted has grown fruitless and useless, it is time to pluck it up. 3. A time to kill, when the judgments of God are abroad in a land and lay all waste; but, when he returns in ways of mercy, then is a time to heal what he has torn (Hos 6:1, Hos 6:2), to comfort a people after the time that he has afflicted them, Psa 90:15. There is a time when it is the wisdom of rulers to use severe methods, but there is a time when it is as much their wisdom to take a more gentle course, and to apply themselves to lenitives, not corrosives. 4. A time to break down a family, an estate, a kingdom, when it has ripened itself for destruction; but God will find a time, if they return and repent, to rebuild what he has broken down; there is a time, a set time, for the Lord to build up Zion, Psa 102:13, Psa 102:16. There is a time for men to break up house, and break off trade, and so to break down, which those that are busy in building up both must expect and prepare for. 5. A time when God's providence calls to weep and mourn, and when man's wisdom and grace will comply with the call, and will weep and mourn, as in times of common calamity and danger, and there it is very absurd to laugh, and dance, and make merry (Isa 22:12, Isa 22:13; Eze 21:10); but then, on the other hand, there is a time when God calls to cheerfulness, a time to laugh and dance, and then he expects we should serve him with joyfulness and gladness of heart. Observe, The time of mourning and weeping is put first, before that of laughter and dancing, for we must first sow in tears and then reap in joy. 6. A time to cast away stones, by breaking down and demolishing fortifications, when God gives peace in the borders, and there is no more occasion for them; but there is a time to gather stones together, for the making of strong-holds, Ecc 3:5. A time for old towers to fall, as that in Siloam (Luk 12:4), and for the temple itself to be so ruined as that not one stone should be left upon another; but also a time for towers and trophies too to be erected, when national affairs prosper. 7. A time to embrace a friend when we find him faithful, but a time to refrain from embracing when we find he is unfair or unfaithful, and that we have cause to suspect him; it is then our prudence to be shy and keep at a distance. It is commonly applied to conjugal embraces, and explained by Co1 7:3-5; Joe 2:16. 8. A time to get, get money, get preferment, get good bargains and a good interest, when opportunity smiles, a time when a wise man will seek (so the word is); when he is setting out in the world and has a growing family, when he is in his prime, when he prospers and has a run of business, then it is time for him to be busy and make hay when the sun shines. There is a time to get wisdom, and knowledge, and grace, when a man has a price put into his hand; but then let him expect there will come a time to spend, when all he has will be little enough to serve his turn. Nay, there will come a time to lose, when what has been soon got will be soon scattered and cannot be held fast. 9. A time to keep, when we have use for what we have got, and can keep it without running the hazard of a good conscience; but there may come a time to cast away, when love to God may oblige us to cast away what we have, because we must deny Christ and wrong our consciences if we keep it (Mat 10:37, Mat 10:38), and rather to make shipwreck of all than of the faith; nay, when love to ourselves may oblige us to cast it away, when it is for the saving of our lives, as it was when Jonah's mariners heaved their cargo into the sea. 10. A time to rend the garments, as upon occasion of some great grief, and a time to sew, them again, in token that the grief is over. A time to undo what we have done and a time to do again what we have undone. Jerome applies this to the rending of the Jewish church and the sewing and making up of the gospel church thereupon. 11. A time when it becomes us, and is our wisdom and duty, to keep silence, when it is an evil time (Amo 5:13), when our speaking would be the casting of pearl before swine, or when we are in danger of speaking amiss (Psa 39:2); but there is also a time to speak for the glory of God and the edification of others, when silence would be the betraying of a righteous cause, and when with the mouth confession is to be made to salvation; and it is a great part of Christian prudence to know when to speak and when to hold our peace. 12. A time to love, and to show ourselves friendly, to be free and cheerful, and it is a pleasant time; but there may come a time to hate, when we shall see cause to break off all familiarity with some that we have been fond of, and to be upon the reserve, as having found reason for a suspicion, which love is loth to admit. 13. A time of war, when God draws the sword for judgment and gives it commission to devour, when men draw the sword for justice and the maintaining of their rights, when there is in the nations a disposition to war; but we may hope for a time of peace, when the sword of the Lord shall be sheathed and he shall make wars to cease (Psa 46:9), when the end of the war is obtained, and when there is on all sides a disposition to peace. War shall not last always, nor is there any peace to be called lasting on this side the everlasting peace. Thus in all these changes God has set the one over-against the other, that we may rejoice as though we rejoiced not and weep as though we wept not. III. The inferences drawn from this observation. If our present state be subject to such vicissitude, 1. Then we must not expect our portion in it, for the good things of it are of no certainty, no continuance (Ecc 3:9): What profit has he that works? What can a man promise himself from planting and building, when that which he thinks is brought to perfection may so soon, and will so surely, be plucked up and broken down? All our pains and care will not alter either the mutable nature of the things themselves or the immutable counsel of God concerning them. 2. Then we must look upon ourselves as upon our probation in it. There is indeed no profit in that wherein we labour; the thing itself, when we have it, will do us little good; but, if we make a right use of the disposals of Providence about it, there will be profit in that (Ecc 3:10): I have seen the travail which God has given to the sons of men, not to make up a happiness by it, but to be exercised in it, to have various graces exercised by the variety of events, to have their dependence upon God tried by every change, and to be trained up to it, and taught both how to want and how to abound, Phi 4:12. Note, (1.) There is a great deal of toil and trouble to be seen among the children of men. Labour and sorrow fill the world. (2.) This toil and this trouble are what God has allotted us. He never intended this world for our rest, and therefore never appointed us to take our ease in it. (3.) To many it proves a gift. God gives it to men, as the physician gives a medicine to his patient, to do him good. This travail is given to us to make us weary of the world and desirous of the remaining rest. It is given to us that we may be kept in action, and may always have something to do; for we were none of us sent into the world to be idle. Every change cuts us out some new work, which we should be more solicitous about, than about the event.
Tyndale Open Study Notes
3:1-8 For everything there is a season, a time for every activity under heaven: Wisdom recognizes that everything has its own season—in human activities as in the realm of nature (see 1:3-7). A wise person will determine the appropriate time to pursue any activity (8:5). The opportunity is fleeting (Eph 5:16; Col 4:5).
Ecclesiastes 3:1
To Everything There Is a Season
1To everything there is a season, and a time for every purpose under heaven: 2a time to be born and a time to die, a time to plant and a time to uproot,
- Scripture
- Sermons
- Commentary
Dating: God's Way
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(Education for Exultation) if the Lord Wills
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The Power of Kindness
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3) Ministry From Spring Harvest - Chapter 5
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The Eternal Purpose of God - Part 2
By Stephen Kaung1.8K08:47PSA 139:16PRO 16:4PRO 19:21ECC 3:1ISA 46:10JER 29:11ROM 8:28EPH 1:11COL 1:16
This sermon emphasizes the importance of knowing God's purpose to find meaning in life. It shares a powerful story of a woman who discovered the true meaning of life through understanding God's eternal purpose. The message highlights that without being connected to God's purpose, life can feel empty and meaningless, but once aligned with His plan, life gains profound significance and fulfillment.
Anabaptist History (Day 4) the Church Councils and the Pilgrim Church
By Dean Taylor1.2K1:20:45PSA 46:10ECC 3:1MAT 16:18ACT 5:292TI 3:16
This sermon discusses the history of the Pilgrim Church, emphasizing God's continuous presence among His people despite challenges and persecutions. It highlights the importance of submission to authority and waiting on God's timing, using examples like Patrick and Columba. The sermon also touches on the resistance of Bible believers against the Roman papacy throughout history, particularly groups like the Albigensis and the Waldenses who held God's word as their final authority despite persecution.
There Is a Time for Every Purpose
By Aaron Hurst1.2K1:16:06Seasons1CH 12:32ECC 3:1In this sermon, the preacher emphasizes the importance of recognizing the appropriate time for different actions and emotions in our lives. He references Ecclesiastes chapter 3, which states that there is a time for everything under heaven. The preacher highlights the significance of weeping and mourning as a necessary response to our sins, rather than simply raising our hands and blessing God. He also encourages believers to have faith in God's promises and to persevere in building His church, even in the face of obstacles and discouragement.
A Season and a Time
By Keith Daniel1.1K1:09:55SeasonsPSA 7:15PRO 4:24PRO 15:23ECC 3:1ISA 53:71PE 2:21In this sermon, the preacher emphasizes the importance of using words wisely and knowing when to keep silent. He shares a personal story of encountering a young man with a rebellious appearance and warning him to seek God before committing evil acts. Tragically, the young man later brutally attacked and killed a woman. The preacher reflects on the power of words and the responsibility to speak truth, but also the need to trust God with judgment and not retaliate. The sermon highlights the significance of passing the test of responding to attacks with grace and love.
A Time for Everything Part 1
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Mark in the Valley
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Don't Keep It to Yourself
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Reading Letters in Front of God
By Jim Cymbala76618:48God2CH 32:7PSA 50:15PSA 86:5ECC 3:1JER 29:13MAT 6:33JAS 5:16In this sermon, the preacher addresses the challenges and attacks that the church is currently facing. He emphasizes the need to pray with all our hearts and seek God's help in times of trouble. The preacher shares his personal experience of relying on God in difficult situations and encourages the congregation to do the same. He then tells the story of King Hezekiah from the Bible, who faced opposition and mockery but chose to trust in God's deliverance. The sermon concludes with a call to prayer as the highest and most powerful action that any human can take.
Book of Acts Series - Part 42 | He's Alive
By Jim Cymbala74238:50Book Of ActsPSA 16:8ECC 3:1MAT 6:33ACT 9:1ACT 24:24ACT 28:30In this sermon, the speaker encourages listeners to engage with the historical narratives in the Bible by using their imagination and asking questions. He uses the example of Paul's trial before Felix and Festus to illustrate this point. The speaker highlights the two-year period of relaxed detention that Paul experienced after enduring hardships and emphasizes the importance of recognizing and accepting the different seasons in life. He also praises Paul for his rational and logical defense during the trial, noting that he spoke for himself without the aid of a lawyer.
The Running Syndrome
By Jim Cymbala67728:36Christian Life1KI 19:11PSA 37:7ECC 3:1ISA 40:31MAT 11:28MRK 6:31ACT 3:19In this sermon, the speaker encourages ministers and missionaries not to quit or give up, but to come back to the Lord for strength and nourishment. He uses the story of Elijah from the Old Testament as an example of someone who faced spiritual fatigue and wanted to give up after accomplishing great things for God. Elijah, after confronting 400 false prophets and calling down fire from heaven, became suicidal when threatened by a woman. However, an angel of the Lord appeared to him and provided him with food and drink, giving him the strength to continue his journey. The speaker emphasizes the importance of not running on empty and relying on God's presence and word to sustain and empower us in our service to Him.
Unreached Peoples: The Tribes of Myanmar Burma the 'Long Neck' Padaung
By Paul Hattaway52000:00PRO 22:6ECC 3:1COL 3:231PE 3:3
This sermon delves into the cultural traditions and practices of the Kyans, focusing on the significance of brass rings worn by women around their necks. It explores the pride and disappointment felt by the community in preserving these traditions, the craftsmanship involved in creating and maintaining these ornamental pieces, and the societal expectations tied to wearing them. The narrative paints a vivid picture of daily life in the village, showcasing the roles, activities, and beliefs that shape the Kyans' identity and interactions.
Unreached Peoples: The Tribes of Myanmar Burma the Kayah
By Paul Hattaway51900:00GEN 24:17PSA 149:3PRO 27:17ECC 3:1
This sermon reflects on a visit to a family in a village near the capital city, observing their daily activities like fetching water, threshing grain, and preparing a traditional dish. The conversation with the family touches on the changes in rice farming and the cultural significance of a collective dance performed by the youth at the foot of a famous mountain peak.
Unreached Peoples: The Tribes of Myanmar Burma Shan State
By Paul Hattaway50600:00GEN 11:6PSA 133:1ECC 3:1ACT 17:26REV 7:9
This sermon explores the diverse ethnic minorities in Shan State, focusing on the Balaon tribe living peacefully in the high western Shan mountains, their unique customs, and the bonfire ceremony marking the end of the dry season. It delves into the marketplace where various tribes like Bo'o, Taungyo, and Tanu come together to trade, highlighting the unity among the Shans, including the Inna tribe living on Inle Lake.
An Appointed Time
By David Daniel40847:58Life's AppointmentsGod's TimingTimeECC 3:1David Daniel emphasizes the concept of 'An Appointed Time' based on Ecclesiastes 3, illustrating that every aspect of life has its designated season, from birth to death, planting to harvesting, and joy to sorrow. He challenges the congregation to recognize the inevitability of their appointments, particularly the ultimate appointment with God, and to live purposefully within the seasons God has established. Daniel encourages believers to embrace the beauty of God's timing and to find joy in their labor as a gift from Him, while also acknowledging the reality of life's cycles and the importance of being prepared for the end. He concludes by reminding the audience that their actions during their lifetime will be accounted for, urging them to live for God's glory.
Reason for Leaving Gig Harbor
By David Ravenhill3455:23Christian LifeTransition and ChangeDivine Guidance1CH 29:11CH 29:91CH 29:14PSA 37:5PRO 3:5ECC 3:1ISA 43:19MAT 6:212CO 8:5PHP 4:19David Ravenhill shares his personal journey of faith and the divine guidance he has received throughout his life, culminating in his decision to leave his pastoral role in Gig Harbor for a traveling ministry. He emphasizes the importance of recognizing God's timing and preparation in our lives, drawing parallels to biblical figures who also experienced transitions. Ravenhill encourages the congregation to trust in God's plan and to remain open to the new season ahead, reminding them that God is in control and will lead them as He has led him. He calls for a fresh commitment to God and a willingness to give generously as they navigate this change together.
(How to Understand the Kjv Bible) 22 Psalm 90
By Keith Simons3024:44Divine WisdomKJV BibleEternityGEN 1:1PSA 39:4PSA 90:1ECC 3:1JAS 4:14Keith Simons explores Psalm 90, a prayer of Moses, emphasizing the eternal nature of God and the fleeting existence of humanity. He highlights how Moses, as a close friend of God, intercedes for the Israelites, acknowledging their sins and the consequences of living under God's wrath. The sermon reflects on the importance of recognizing our mortality and the need for divine wisdom to navigate life. Simons encourages believers to find their true dwelling place in God, who offers safety and mercy throughout generations. Ultimately, he calls for a return to God, seeking His favor and the establishment of meaningful work in our lives.
Occupations of Every Day
By Mary Wilder Tileston0PSA 37:23PRO 16:9ECC 3:1ROM 8:28COL 3:23Mary Wilder Tileston, through the words of Francesca Alexander and T. T. Carter, emphasizes the importance of recognizing that the steps of a good person are ordered by the Lord, and He takes delight in their ways. She highlights how in serving the Lord diligently, one can find hidden sweetness in everyday tasks, knowing that God has a divine purpose for each of us in the seemingly ordinary things we do. Tileston encourages aligning our hearts with God's will and teachings, understanding that nothing is a mere accident, even interruptions in our daily lives, as they all contribute to the manifestation of God's will in us.
Kindness That Comes Too Late
By J.R. Miller0KindnessAppreciation in LifePRO 12:25ECC 3:1ROM 12:10GAL 6:2EPH 4:32COL 3:121TH 5:11HEB 3:13JAS 1:191PE 4:10J.R. Miller emphasizes the importance of expressing kindness and appreciation to the living rather than waiting until after death, using the example of a woman who anointed Jesus with perfume while he was alive. He reflects on how often kind words and gestures are reserved for funerals, where they lose their impact and meaning for the deceased. Miller urges listeners to break open their 'alabaster boxes' of love and gratitude now, to uplift those who are weary and struggling in life. He highlights that true kindness should be shared while people can still feel its warmth, rather than being wasted on the dead. Ultimately, he calls for a shift in how we express our affection, advocating for a life filled with encouragement and support for one another.
The Necessity to Cover
By Elisabeth Elliot0PRO 11:12ECC 3:1Elisabeth Elliot emphasizes the importance of knowing when to remain silent, highlighting that not everything needs to be expressed in the name of honesty and openness. She draws attention to Jesus' example of withholding information about Himself and instructing healed individuals to keep their miracles private. Elliot urges for wisdom in discerning when to speak and when to be silent, referencing Ecclesiastes 3:1,7 and Proverbs 11:12 to support the idea that there is a time for both silence and speech.
Numbering Our Days
By J.R. Miller0WisdomPurposeful LivingPSA 90:12PRO 27:22ECC 3:1PHP 4:8COL 3:23JAS 1:5J.R. Miller emphasizes the importance of truly numbering our days, which goes beyond merely counting years to living each day with purpose and wisdom. He illustrates that many live long lives without leaving a positive impact, while true living involves learning from experiences and growing in character. Miller encourages us to reflect on our days, acknowledging mistakes and seeking God's guidance to gain wisdom from our experiences. He stresses that each day should be lived faithfully, with God at the center, to ensure that we grow and enrich our lives and the lives of others. Ultimately, he calls for a life that is not just lived but lived well, filled with love, kindness, and divine purpose.
Psalms 90:12
By Chuck Smith0The Beauty of GodEternal PerspectivePSA 90:12ECC 3:1MAT 6:19LUK 12:20ROM 12:22CO 4:18GAL 5:16COL 3:2JAS 4:141PE 1:24Chuck Smith emphasizes the importance of recognizing our limited time on earth and the need to live with an eternal perspective, as highlighted in Psalms 90:12. He contrasts the folly of focusing solely on worldly pursuits with the beauty of God's nature and character, urging believers to seek wisdom and apply their hearts to eternal matters. Smith illustrates how God's beauty is evident in creation and His attributes, such as love and grace, and encourages a life led by the Spirit to overcome the tyranny of the flesh. Ultimately, he calls for a conscious effort to align our activities with God's eternal purpose.
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"Everything has its time, and every purpose under the heavens its hour." The Germ. language is poor in synonyms of time. Zckler translates: Everything has its Frist ..., but by Frist we think only of a fixed term of duration, not of a period of beginning, which, though not exclusively, is yet here primarily meant; we have therefore adopted Luther's excellent translation. Certainly זמן (from זמן, cogn. סמן, signare), belonging to the more modern Heb., means a Frist (e.g., Dan 2:16) as well as a Zeitpunkt, point of time; in the Semit. (also Assyr. simmu, simanu, with ס) it is the most common designation of the idea of time. עת is abbreviated either from ענת (ועד, to determine) or from ענת (from ענה, cogn. אנה, to go towards, to meet). In the first case it stands connected with מועד on the one side, and with עדּן (from עדד, to count) on the other; in the latter case, with עונה, Exo 21:10 (perhaps also ען and ענת in כען, כּענת). It is difficult to decide this point; proportionally more, however, can be said for the original ענת (Palest.-Aram. ענתּא), as also the prep. of participation את is derived from אנת (meeting, coming together). (Note: Vid., Orelli's work on the Heb. Synon. der Zeit u. Ewigkeit, 1871. He decides for the derivation from ועד morf ; Fleischer (Levy's Chald. W.B. II. 572) for the derivation from ענה, the higher power of אנה, whence (Arab.) inan, right time. We have, under Job 24:1, maintained the former derivation.) The author means to say, if we have regard to the root signification of the second conception of time - (1) that everything has its fore-determined time, in which there lies both a determined point of time when it happens, and a determined period of time during which it shall continue; and (2) that every matter has a time appointed for it, or one appropriate, suitable for it. The Greeks were guided by the right feeling when they rendered זמן by χρόνος , and עת by καιρός. Olympiodorus distinguishes too sharply when he understands the former of duration of time, and the latter of a point of time; while the state of the matter is this, that by χρόνος the idea comprehends the termini a quo and ad quem, while by καιρός it is limited to the terminus a quo. Regarding חפץ, which proceeds from the ground-idea of being inclined to, and intention, and thus, like πρᾶγμα and χρῆμα, to the general signification of design, undertaking, res gesta, res. The illustration commences with the beginning and the ending of the life of man and (in near-lying connection of thought) of plants.
John Gill Bible Commentary
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 word (e) 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.'' (e) "omni voluntati", Montanus, Mercerus, Cocceius; i.e. "rei proprie capitae ac desideratae", Drusius.
Matthew Henry Bible Commentary
The scope of these verses is to show, 1. That we live in a world of changes, that the several events of time, and conditions of human life, are vastly different from one another, and yet occur promiscuously, and we are continually passing and repassing between them, as in the revolutions of every day and every year. In the wheel of nature (Jam 3:6) sometimes one spoke is uppermost and by and by the contrary; there is a constant ebbing and flowing, waxing and waning; from one extreme to the other does the fashion of this world change, ever did, and ever will. 2. That every change concerning us, with the time and season of it, is unalterably fixed and determined by a supreme power; and we must take things as they come, for it is not in our power to change what is appointed for us. And this comes in here as a reason why, when we are in prosperity, we should by easy, and yet not secure - not to be secure because we live in a world of changes and therefore have no reason to say, Tomorrow shall be as this day (the lowest valleys join to the highest mountains), and yet to be easy, and, as he had advised (Ecc 2:24), to enjoy the good of our labour, in a humble dependence upon God and his providence, neither lifted up with hopes, nor cast down with fears, but with evenness of mind expecting every event. Here we have, I. A general proposition laid down: To every thing there is a season, Ecc 3:1. 1. Those things which seem most contrary the one to the other will, in the revolution of affairs, each take their turn and come into play. The day will give place to the night and the night again to the day. Is it summer? It will be winter. Is it winter? Stay a while, and it will be summer. Every purpose has its time. The clearest sky will be clouded, Post gaudia luctus - Joy succeeds sorrow; and the most clouded sky will clear up, Post nubila Phoebus - The sun will burst from behind the cloud. 2. Those things which to us seem most casual and contingent are, in the counsel and foreknowledge of God, punctually determined, and the very hour of them is fixed, and can neither be anticipated nor adjourned a moment. II. The proof and illustration of it by the induction of particulars, twenty-eight in number, according to the days of the moon's revolution, which is always increasing or decreasing between its full and change. Some of these changes are purely the act of God, others depend more upon the will of man, but all are determined by the divine counsel. Every thing under heaven is thus changeable, but in heaven there is an unchangeable state, and an unchangeable counsel concerning these things. 1. There is a time to be born and a time to die. These are determined by the divine counsel; and, as we were born, so we must die, at the time appointed, Act 17:26. Some observe that here is a time to be born and a time to die, but no time to live; that is so short that it is not worth mentioning; as soon as we are born we begin to die. But, as there is a time to be born and a time to die, so there will be a time to rise again, a set time when those that lie in the grave shall be remembered, Job 14:13. 2. A time for God to plant a nation, as that of Israel in Canaan, and, in order to that, to pluck up the seven nations that were planted there, to make room for them; and at length there was a time when God spoke concerning Israel too, to pluck up and to destroy, when the measure of their iniquity was full, Jer 18:7, Jer 18:9. There is a time for men to plant, a time of the year, a time of their lives; but, when that which was planted has grown fruitless and useless, it is time to pluck it up. 3. A time to kill, when the judgments of God are abroad in a land and lay all waste; but, when he returns in ways of mercy, then is a time to heal what he has torn (Hos 6:1, Hos 6:2), to comfort a people after the time that he has afflicted them, Psa 90:15. There is a time when it is the wisdom of rulers to use severe methods, but there is a time when it is as much their wisdom to take a more gentle course, and to apply themselves to lenitives, not corrosives. 4. A time to break down a family, an estate, a kingdom, when it has ripened itself for destruction; but God will find a time, if they return and repent, to rebuild what he has broken down; there is a time, a set time, for the Lord to build up Zion, Psa 102:13, Psa 102:16. There is a time for men to break up house, and break off trade, and so to break down, which those that are busy in building up both must expect and prepare for. 5. A time when God's providence calls to weep and mourn, and when man's wisdom and grace will comply with the call, and will weep and mourn, as in times of common calamity and danger, and there it is very absurd to laugh, and dance, and make merry (Isa 22:12, Isa 22:13; Eze 21:10); but then, on the other hand, there is a time when God calls to cheerfulness, a time to laugh and dance, and then he expects we should serve him with joyfulness and gladness of heart. Observe, The time of mourning and weeping is put first, before that of laughter and dancing, for we must first sow in tears and then reap in joy. 6. A time to cast away stones, by breaking down and demolishing fortifications, when God gives peace in the borders, and there is no more occasion for them; but there is a time to gather stones together, for the making of strong-holds, Ecc 3:5. A time for old towers to fall, as that in Siloam (Luk 12:4), and for the temple itself to be so ruined as that not one stone should be left upon another; but also a time for towers and trophies too to be erected, when national affairs prosper. 7. A time to embrace a friend when we find him faithful, but a time to refrain from embracing when we find he is unfair or unfaithful, and that we have cause to suspect him; it is then our prudence to be shy and keep at a distance. It is commonly applied to conjugal embraces, and explained by Co1 7:3-5; Joe 2:16. 8. A time to get, get money, get preferment, get good bargains and a good interest, when opportunity smiles, a time when a wise man will seek (so the word is); when he is setting out in the world and has a growing family, when he is in his prime, when he prospers and has a run of business, then it is time for him to be busy and make hay when the sun shines. There is a time to get wisdom, and knowledge, and grace, when a man has a price put into his hand; but then let him expect there will come a time to spend, when all he has will be little enough to serve his turn. Nay, there will come a time to lose, when what has been soon got will be soon scattered and cannot be held fast. 9. A time to keep, when we have use for what we have got, and can keep it without running the hazard of a good conscience; but there may come a time to cast away, when love to God may oblige us to cast away what we have, because we must deny Christ and wrong our consciences if we keep it (Mat 10:37, Mat 10:38), and rather to make shipwreck of all than of the faith; nay, when love to ourselves may oblige us to cast it away, when it is for the saving of our lives, as it was when Jonah's mariners heaved their cargo into the sea. 10. A time to rend the garments, as upon occasion of some great grief, and a time to sew, them again, in token that the grief is over. A time to undo what we have done and a time to do again what we have undone. Jerome applies this to the rending of the Jewish church and the sewing and making up of the gospel church thereupon. 11. A time when it becomes us, and is our wisdom and duty, to keep silence, when it is an evil time (Amo 5:13), when our speaking would be the casting of pearl before swine, or when we are in danger of speaking amiss (Psa 39:2); but there is also a time to speak for the glory of God and the edification of others, when silence would be the betraying of a righteous cause, and when with the mouth confession is to be made to salvation; and it is a great part of Christian prudence to know when to speak and when to hold our peace. 12. A time to love, and to show ourselves friendly, to be free and cheerful, and it is a pleasant time; but there may come a time to hate, when we shall see cause to break off all familiarity with some that we have been fond of, and to be upon the reserve, as having found reason for a suspicion, which love is loth to admit. 13. A time of war, when God draws the sword for judgment and gives it commission to devour, when men draw the sword for justice and the maintaining of their rights, when there is in the nations a disposition to war; but we may hope for a time of peace, when the sword of the Lord shall be sheathed and he shall make wars to cease (Psa 46:9), when the end of the war is obtained, and when there is on all sides a disposition to peace. War shall not last always, nor is there any peace to be called lasting on this side the everlasting peace. Thus in all these changes God has set the one over-against the other, that we may rejoice as though we rejoiced not and weep as though we wept not. III. The inferences drawn from this observation. If our present state be subject to such vicissitude, 1. Then we must not expect our portion in it, for the good things of it are of no certainty, no continuance (Ecc 3:9): What profit has he that works? What can a man promise himself from planting and building, when that which he thinks is brought to perfection may so soon, and will so surely, be plucked up and broken down? All our pains and care will not alter either the mutable nature of the things themselves or the immutable counsel of God concerning them. 2. Then we must look upon ourselves as upon our probation in it. There is indeed no profit in that wherein we labour; the thing itself, when we have it, will do us little good; but, if we make a right use of the disposals of Providence about it, there will be profit in that (Ecc 3:10): I have seen the travail which God has given to the sons of men, not to make up a happiness by it, but to be exercised in it, to have various graces exercised by the variety of events, to have their dependence upon God tried by every change, and to be trained up to it, and taught both how to want and how to abound, Phi 4:12. Note, (1.) There is a great deal of toil and trouble to be seen among the children of men. Labour and sorrow fill the world. (2.) This toil and this trouble are what God has allotted us. He never intended this world for our rest, and therefore never appointed us to take our ease in it. (3.) To many it proves a gift. God gives it to men, as the physician gives a medicine to his patient, to do him good. This travail is given to us to make us weary of the world and desirous of the remaining rest. It is given to us that we may be kept in action, and may always have something to do; for we were none of us sent into the world to be idle. Every change cuts us out some new work, which we should be more solicitous about, than about the event.
Tyndale Open Study Notes
3:1-8 For everything there is a season, a time for every activity under heaven: Wisdom recognizes that everything has its own season—in human activities as in the realm of nature (see 1:3-7). A wise person will determine the appropriate time to pursue any activity (8:5). The opportunity is fleeting (Eph 5:16; Col 4:5).