Ecclesiastes 3:1-13 - DONOVAN EXEGESIS:
ECCLESIASTES 3:1-8. FOR EVERYTHING THERE IS A SEASON
1 For everything there is a season, and a time for every matter under heaven: 2 a time to be born, and a time to die; a time to plant, and a time to pluck up what is planted; 3 a time to kill, and a time to heal; a time to break down, and a time to build up; 4 a time to weep, and a time to laugh; a time to mourn, and a time to dance; 5 a time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; 6 a time to seek, and a time to lose; a time to keep, and a time to cast away; 7 a time to tear, and a time to sew; a time to keep silence, and a time to speak; 8 a time to love, and a time to hate; a time for war, and a time for peace.
"For everything there is a season, and a time for every purpose under heaven" (v. 1). This verse establishes the theme for verses 1-8. There is a time or season for everything, but (as noted above) these times or seasons are largely unknowable.
This verse doesn't say that God established these times and seasons, but implies it.
"a time to be born (yalad-give birth), and a time to die; a time to plant, and a time to pluck up that which is planted" (v. 2). Eaton makes the point that yalad in this verse is active rather than passive, and therefore should be translated "to give birth" rather than "to be born" (Eaton, 79; see also Garrett, 297). We should also note that "to give birth" serves as an excellent parallel to "to die" and "to plant," whereas "to be born" does not.
This verse presents two pairs of opposites (born/die-plant/pluck up)-opposites that parallel each other in some way ("give birth" parallels "to plant" and "to die" parallels "to pluck up what is planted"). It thus serves as the model for each of the succeeding verses through verse 8.
The opposites portrayed in this verse (birth/death-plant/pluck up) and the next verse (kill/heal-break down/build up) contrast constructive (birth/plant) and destructive (death/pluck up) actions.
"a time to kill, and a time to heal; a time to break down, and a time to build up" (v. 3). For many people today, the idea of taking any human life-or of taking any life-is repulsive. The Hebrew Scriptures, however, see things quite differently. Jewish law prescribes the death penalty for various infractions of the law (Exodus 21:14; 22:20; 35:2, et.al.), and Yahweh mandated the killing of the inhabitants of the Promised Land (Joshua 6:17, 21; 8:18, 22; et. al.).
Many people of that day regarded illness as a sign of God's displeasure, and considered it inappropriate to intervene. But Qoheleth says that there is a time to heal (Sibley).
Breaking down (a destructive enterprise) is sometimes a necessary preliminary to building up, and thus can have a constructive character-but some breaking down is simply destructive.
"a time to weep (libkot), and a time to laugh (lishoq); a time to mourn (sapod), and a time to dance" (raqod) (v. 4). Once again, we have two pairs of opposites. These, however, are not destructive/constructive opposites, but are instead emotional opposites-weeping/laughing and mourning/dancing.
Note the similar sounds of the Hebrew words in this verse. The author clearly loves words and the effects that their sounds have on our consciousness.
"a time to cast away stones, and a time to gather stones together" (v. 5a). There is more than one possible meaning here. The most obvious would be clearing a field of stones ("throw away stones") to prepare it for agricultural uses and gathering stones together to build a building.
However, the Midrash Rabbah took these phrases to have sexual connotations (a midrash is a rabbinical interpretation of scripture). In this case, "cast away stones" would equate to having sexual relations and "gather stones together" would equate to exercising sexual restraint.
"a time to embrace, and a time to refrain from embracing" (v. 5b). If verses 5a and 5b are intended to parallel each other, the sexual interpretation of "cast away stones" and "gather stones together" gains credibility from its relationship to verse 5b.
"a time to seek, and a time to lose; a time to keep, and a time to cast away" (v. 6). Every good investor knows that there is a time to buy and a time to sell. Every good quarterback knows that there is a time to go for the touchdown and a time just to run out the clock. Every good poker player knows that there is a time to hold and a time to fold.
My grandfather, whose experience with the Great Depression made a huge impression on him, saved old nails and screws in an old tin can. He built a rack above his car in the garage to hold pieces of lumber left over from various projects. He was careful to clean his tools so they wouldn't rust-and to store them in their proper place when they weren't in use. He never made a lot of money, but he always made enough to add something to his savings every month. In other words, he was careful "to seek" and "to keep."
But Grandad wasn't a miser. He bought new cars instead of used. He could always find money to buy his grandchildren an ice cream cone or a candy bar. When there was something special going on in Kansas City, he would take us there and treat us to lunch at a grand cafeteria where desserts were lined up like soldiers on parade. He was a wise man who knew when to save and when to spend-when to hunker down and when to enjoy-when "to seek" and when "to lose"-when "to keep" and when "to cast away." His wisdom in this respect enriched our lives.
"a time to tear, and a time to sew; a time to keep silence, and a time to speak" (v. 7). In Biblical times, mourners would tear their garments as a sign of grief. That has led some scholars to believe that the first part of this verse has to do with mourning ("to tear") and ending the period of mourning ("to sew"-to repair torn garments).
Other scholars question that interpretation-or, at least, counsel against adopting it too dogmatically. One reason is that the second half of this verse seems not to have anything to do with mourning.
However, Job's friends kept their silence for seven days, "for they saw that (Job's) grief was very great" (Job 2:13)-so it is quite possible that both parts of this verse have to do with mourning and the cessation of mourning.
"a time to love, and a time to hate; a time for war, and a time for peace" (v. 8). Love and hate are personal feelings. War and peace are extensions of those feelings on a national level.
In the second part of this verse, Qoheleth reverses the expected order. If the second half were parallel to the first half, the second half would read, "a time for peace, and a time for war"-but Qoheleth says, "a time for war, and a time for peace." There are at least two possible reasons for the reversal:
Chiasmi are a literary form used frequently in the Hebrew Scriptures. In a chiasmus, the movement proceeds in one direction until it reaches a center point and then reverses. In a chiasmus, A parallels A' and B parallels B'. That is the case in this instance. Love (A) parallels Peace (A') and Hate (B) parallels War (B').
However, in a chiastic structure, we typically find the focus at the center of the chiasmus. If that were the case here, the emphasis would be on hate and war. That hardly seems likely to be the intent.
• The second reason would be to give peace the last word-to emphasize peace rather than war-to end on a high rather than a low note. This seems like the more likely of the two possibilities.
ECCLESIASTES 3:9-13. WHAT PROFIT HAS HE WHO WORKS?
9 What gain has the worker from his toil? 10 I have seen the business that God has given to the children of man to be busy with. 11 He has made everything beautiful in its time. Also, he has put eternity into man's heart, yet so that he cannot find out what God has done from the beginning to the end. 12 I perceived that there is nothing better for them than to be joyful and to do good as long as they live; 13 also that everyone should eat and drink and take pleasure in all his toil-this is God's gift to man.
The first eight verses laid out a series of fourteen observable parallels-such as, there is a time to give birth and a time to die. We have seen those, and know that we can expect to see them again. However, the first eight verses simply laid out those observable parallels without comment. There was no mention of a divine hand at work. There was no attempt to consider meaning or purpose.
Verses 9-15 attempt to correct those omissions. Qoheleth speaks of what he has seen (v. 10) and what he knows (v. 12). His commentary is both negative and positive:
• On the one hand, workers gain little or nothing from their toil (v. 9) and we "can't find out the work that God has done" (v. 11), so it is best not to worry about the meaning or purpose.
• On the other hand, it is still possible to be happy and to enjoy God's gifts of food, drink, and pleasure (vv. 12-13).
"What profit has he who works in that in which he labors?" (v. 9). While Qohelet doesn't answer this question, the implied answer is "None!" (Tucker, 60).
Earlier Qoheleth said that his heart had found pleasure in its toil (2:10), but immediately thereafter he said, "Then I looked at all the works that my hands had worked, and at the labor that I had labored to do; and behold, all was vanity and a chasing after wind, and there was no profit under the sun" (2:11).
There are many workers today who agree with this dismal view of work (i.e., the song, "Take this job and shove it!"), but many of us feel quite differently. We not only earn our bread by working, but we also enjoy the creativity involved in our jobs-and the human relationships-and the sense of fulfillment that we experience when we make the world a little better by doing our work well.
Much depends on the kind of work that we do and the conditions under which we labor, but even more depends on our attitudes and value systems. Some people manage to be happy in the midst of modest circumstances, and others manage to be miserable in the midst of affluence.
"I have seen the burden which God has given to the sons of men to be afflicted with" (v. 10). The story of the Fall presents work as punishment for sin. Because of sin, God cursed the ground:
"Because you have listened to your wife's voice, and have eaten of the tree, of which I commanded you, saying, 'You shall not eat of it,' cursed is the ground for your sake. In toil you will eat of it all the days of your life. It will yield thorns and thistles to you; and you will eat the herb of the field. By the sweat of your face will you eat bread until you return to the ground, for out of it you were taken.
For you are dust, and to dust you shall return" (Genesis 3:17-19).
"He has made everything beautiful (yapeh-beautiful or lovely) in its time" (v. 11a). The word "He" refers back to the word "God" in verse 10. It is God who has made everything beautiful in its time.
Surprisingly, Qoheleth opens the heavens and allows a ray of light to shine through here. God has made everything-and has made it beautiful. Once again, this verse hearkens back to the Genesis account-but this time to the creation rather than the Fall. In the creation story, God made everything "good" (Genesis 1:4, 10, 12, 18, 21, 31). Here, God has made everything beautiful. Our experience of nature verifies that. The heavens are beautiful with their sun, moon, stars, blue skies, and white clouds. The earth is beautiful with its mountains, forests, prairies, deserts, and seas.
"He has also set eternity ('olam -a long span of time-eternity) in their hearts (leb-hearts), yet so that man can't find out the work that God has done from the beginning even to the end" (v. 11b). But the dark clouds quickly close again here. Yes, God has given us beauty and a sense of eternity, but he has also blocked our understanding of his purposes, leaving us frustrated rather than fulfilled. We long to understand the seed of eternity that God has planted in our hearts, but God has blocked the light that would be required to allow that seed to grow into maturity. "We feel the need for ourselves and our work to be eternal and yet are grieved to be trapped in time" (Garrett, 298).
"I know that there is nothing better for them than to rejoice, and to do good (asah tobah-to do good) as long as they live" (v. 12). Qoheleth concludes that the search for meaning is fruitless, so people might as well lower their aim and shoot for something achievable-like happiness-like enjoyment-like doing good things.
A question: Qoheleth says, "I know." If he truly believes that God has made it impossible for humans to know the things of eternity, how can he have so much confidence in his opinion about how to make the most of life? Perhaps the answer is that most of us tend to have a high opinion of our opinions.
"Also that every man should eat and drink, and enjoy good in all his labor, is the gift of God" (v. 13). Qoheleth suggests that we enjoy the small pleasures of life-eating and drinking. It is possible to take pleasure even from one's toil. God has limited our vision of eternal things, but has given us the ability to enjoy these lesser gifts.
Ecclesiastes Chapter 3 - COMMENTARY
Verses 1-8: These verses speak of an appointed time. Not only does God fix the standard and withhold or dispense satisfaction (2:26), but He also appoints "times". Earthly pursuits are good in their proper place and time, but unprofitable when pursued as the chief goal.
Ecclesiastes 3:1 "To every [thing there is] a season, and a time to every purpose under the heaven:"
This is saying that God arranges even the smallest details of our surroundings. (Verse 1), is speaking of all the things collectively, that he will detail in the next few verses. God's timetable for this earth is perfect. Certain events are ordained from the foundation of the earth.
A very good example of this very thing is the fact that Abraham (the father of the faithful), was born 1948 years after Adam.
Then Israel became a nation in 1948 our time. Another time I believe to be very significant, is the approximate 6000 years of work for the people of the earth, then God will set up a thousand year day of Sabbath of rest. We are nearing the end of the six 1000-year days of work.
Jesus will come back to the earth as King and reign in perfect peace for six 1000-year day of rest. Things, like when we are born and when we die, are foreordained of God. The thing that is not already destined to be, is what we do with Jesus. We, of our own free will, accept Him or reject Him.
Ecclesiastes 3:2 "A time to be born, and a time to die; a time to plant, and a time to pluck up [that which is] planted;"
We see that we have no control of the day we are born. We have no control of who we are born to. We have no control over our gender.
We have no control over the way we look, when we are born. All of these things are destined of God. I could go on and on.
We have no control over whether we are born into a wealthy family, or a poverty stricken family. All of these things are determined of God. We do not have control of the time of our death either.
Job 7:1 "[Is there] not an appointed time to man upon earth? [are not] his days also like the days of a hireling?"
Isaac is a very good example of God having a precise time for us to be born.
Genesis 21:2 "For Sarah conceived, and bare Abraham a son in his old age, at the set time of which God had spoken to him."
Death is the same. God has set a time for each person's death.
Hebrews 9:27 "And as it is appointed unto men once to die, but after this the judgment:"
The following Scripture tells us the very best, what our life is.
James 4:14 "Whereas ye know not what [shall be] on the morrow. For what [is] your life? It is even a vapor, that appeareth for a little time, and then vanisheth away."
After a hard winter and spring just appears, we all get the urge to make ready the field, and plant something. We watch it grow, till it matures, and then, it is time to pluck it up. Jesus spoke of planting and harvesting. As long as the earth exists, there will be a time of planting, and a time of harvest.
In the spiritual sense, the time of the end is the time of harvest.
Ecclesiastes 3:3 "A time to kill, and a time to heal; a time to break down, and a time to build up;"
The 6th commandment says, "Thou shalt not kill". Then how, can this Scripture say a time to kill? Thou shalt not kill, means thou shalt not commit premeditated murder. It does not mean that you are not to go to war to protect your family, or your country. A very good example of a time to kill is shown by God killing the firstborn in Egypt.
Exodus 12:12 "For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I [am] the LORD."
Another instance when it was a time to kill, is when David killed Goliath. You see, there is a time to kill, but it must be a time that God has chosen for us to kill, not a time when we kill for selfish reasons. It is nearly always the time to heal. Most of Jesus' ministry here on the earth involved healing. Everyone who had faith enough to receive his healing was healed by Him.
1 Peter 2:24 "Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed."
Our healing is spoken of as if it is already done in this Scripture. For us to be healed, we must apply this promise to our problem and believe. We must act upon the promise that Jesus has willed us.
John 14:12-14 "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater [works] than these shall he do; because I go unto my Father." "And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son." "If ye shall ask any thing in my name, I will do [it]."
Why did God not allow David to build His temple?
We read in 1 Kings 5:3 "Thou knowest how that David my father could not build an house unto the name of the LORD his God for the wars which were about him on every side, until the LORD put them under the soles of his feet."
The very next verse tells when it was the right time for Solomon to build it.
1 Kings 5:4-5 "But now the LORD my God hath given me rest on every side, [so that there is] neither adversary nor evil occurrent." "And, behold, I purpose to build a house unto the name of the LORD my God, as the LORD spake unto David my father, saying, Thy son, whom I will set upon thy throne in thy room, he shall build a house unto my name."
Sometimes things have to be torn down to the foundation, before they can build on the spot.
Ecclesiastes 3:4 "A time to weep, and a time to laugh; a time to mourn, and a time to dance;"
The shortest sentence in the Bible is in John 11:35 "Jesus wept."
Jesus is our example in everything, so we know there are times for us to weep. When we lose a loved one, it is a natural thing to weep. You have heard the expression (laugh and the world laughs with you, cry and you cry alone). This is very true.
Psalms 126:2 "Then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The LORD hath done great things for them."
A story of contrast of mourning and a time to dance quickly reminds us of David, when he danced before the Ark of the Covenant.
2 Samuel 6:14-15 "And David danced before the LORD with all [his] might; and David [was] girded with a linen ephod." "So David and all the house of Israel brought up the ark of the LORD with shouting, and with the sound of the trumpet."
David's mourning came at the loss of his firstborn child. David committed adultery with Bath-sheba, and then he had her husband killed in battle, so he might marry her. In punishment, God took their first child.
2 Samuel 12:14 "Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also [that is] born unto thee shall surely die."
Ecclesiastes 3:5 "A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing;"
A very good example of a time to cast away stones is when you are clearing a field for cultivation. The time to gather stones is when you are building a stone house. Embracing is a way of showing passion, or affection.
When two friends meet, it is alright to embrace in greeting. The negative side of this would be under the classification of passion. It is not, however, a very nice thing for a man and a woman to passionately embrace in public.
Ecclesiastes 3:6 "A time to get, and a time to lose; a time to keep, and a time to cast away;"
Material things have been put on the earth for the use of mankind. One of the most vivid Scriptures about getting and losing is in Mark 10:29-30
"And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's," "But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life."
We see from this, if we give up our family to work for God, we will get blessings abundant in this life, and will inherit eternal life. The story of Job tells of a man who had received great wealth and blessings from God. Satan caused Job to lose them. God gave twice as many blessings back to Job, when he proved faithful.
There are a number of things we are admonished to keep. The most important of all, is keep the faith. We should cast our cares upon Jesus. We must cast off our sins and idols of this world.
Ecclesiastes 3:7 "A time to rend, and a time to sew; a time to keep silence, and a time to speak;"
Rending of clothing is a sign of great mourning. The rending of the veil from the top to the bottom at the crucifixion of Jesus opened the way to the Father for all believers.
Matthew 27:51 "And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;"
The sewing of this very curtain had been ordained of God. This curtain was sown with thread of beaten gold. No man could have rent it. It had to be Almighty God.
The following Scriptures tell of times to be silent.
Habakkuk 2:20 "But the LORD [is] in his holy temple: let all the earth keep silence before him."
We see in the following Scriptures, that there is a time to speak also.
Luke 19:40 "And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out."
Luke 19:37 "And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen;"
The most important time of all to speak, is in the following Scriptures.
Romans 10:9-10 "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." "For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation."
Ecclesiastes 3:8 "A time to love, and a time to hate; a time of war, and a time of peace."
Hate is a word I do not like, but God says there is a time to hate. Look, with me, at the following Scripture.
Revelation 2:6 "But this thou hast, that thou hatest the deeds of the Nicolaitans, which I also hate."
Notice, He did not hate the Nicolaitans, He hated their deeds. We are to hate the sin, and love the sinner. God wants us to love everyone, even our enemies, as we read in the next verses.
Matthew 5:43-44 "Ye have heard that it hath been said, Thou shalt love thy neighbor, and hate thine enemy." "But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;"
Jesus gave us two commandments that cover all. They both have to do with love.
Matthew 22:37-39 "Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind." "This is the first and great commandment." "And the second [is] like unto it, Thou shalt love thy neighbor as thyself."
Love is the greatest positive emotion we can have. God is Love.
John 3:16 "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."
The condition of the world is, and has been, the fact of wars and rumors of wars. This will not change, until Jesus (the King of Peace), comes and sets up His thousand year reign of peace upon the earth. God is not against war, when it is preserving the right.
One of the most interesting examples of God blessing in war is found (in chapter 17 of Exodus). Joshua fought while Moses lifted his arms in praise to God. Aaron and Hur held up the arms of Moses, until the battle was over and Joshua defeated Amalek.
Exodus 17:12-13 "But Moses' hands [were] heavy; and they took a stone, and put [it] under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun." "And Joshua discomfited Amalek and his people with the edge of the sword."
There is a day of peace coming when Jesus reigns.
We read in Micah 4:3 "And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more."
What does it mean that there is a proper time for everything (Ecclesiastes 3:1-8)?
Question: "What does it mean that there is a proper time for everything (Ecclesiastes 3:1-8)?"
Answer: Ecclesiastes 3:1-8 is a well-known passage that deals with the balanced, cyclical nature of life and says that there is a proper time for everything:
In this passage, the Preacher says that there is a time for every matter in life. He illustrates this truth by juxtaposing opposites: fourteen pairs of contrasting activities as examples of how life is comprised of various seasons. A straightforward reading of the passage reveals several concepts:
First, the timing of our activities is important. Killing someone (Ecclesiastes 3:8) is generally considered evil and a crime, but that may change during a time of war, when defending one's country can be considered a noble act. Dancing (verse 4) may be appropriate during a time of celebration, but it would not be appropriate for a funeral. Both our actions and the timing of our actions are important to God.
Second, these seasons in which certain pursuits are proper are appointed by God. His plan for life involves a variety of experiences and activities. Weeping may be part of life, but life is not all weeping; laughter has a place, too (Ecclesiastes 3:4). Construction is good in its time, but sometimes deconstruction is necessary (verse 3).
A key to this passage is found a few verses later: "He has made everything beautiful in its time" (Ecclesiastes 3:11). The proper activity at the right time, bringing about God's purposes, is a beautiful part of God's overall plan. A tapestry, viewed from the back, seems a chaotic and unlovely work; but the maker of the tapestry has a wise purpose for the placement of each thread.
Third, Ecclesiastes 3:1-8 serves as a bridge between the first two chapters and the section that follows. People are to accept each day as a gift from the hand of God (2:24-26). Why? Ecclesiastes 3:1-8 explains it is because God has a reason and a time for all things. People may be ignorant of God's timing (3:9-11), but they are called to enjoy life in the present (3:12-13) and trust in God's sovereignty (3:14-15).
God offers much wisdom in the saying, "There is a time for everything, / and a season for every activity under the heavens." God is sovereign. Our activity in this world is meaningful as we rely on His wisdom, His timing, and His goodness.
Eccl. 3 - Bible-org Utley
NASB (UPDATED) TEXT: ECCLESIASTES 3:1-8
1There is an appointed time for everything. And there is a time for every event under heaven-
2A time to give birth and a time to die; A time to plant and a time to uproot what is planted.
3A time to kill and a time to heal; A time to tear down and a time to build up.
4A time to weep and a time to laugh; A time to mourn and a time to dance.
5A time to throw stones and a time to gather stones; A time to embrace and a time to shun embracing.
6A time to search and a time to give up as lost; A time to keep and a time to throw away.
7A time to tear apart and a time to sew together; A time to be silent and a time to speak.
8A time to love and a time to hate; A time for war and a time for peace.
3:1 "There is an appointed time for everything" The "appointed time" (lit. "for everything a season") seems to refer to the common events of human life. The "appointed time" does not speak of the advantageous human time, but of the divinely appointed time. The emphasis of this chapter is on divine appointment. It speaks of the mystery of human effort ("under heaven") as it is compared with the sovereignty of God. In Wisdom Literature "appointed time" is often "appropriate time."
The Hebrew word (BDB 343) means "delight" or "pleasure," but here it has the added connotation of activity that brings joy (cf. Eccl. 3:17; 8:6; Prov. 31:13). Enjoy life each day! Smell the roses along the path!
▣ "under heaven" See Special Topic below.
SPECIAL TOPIC: HEAVEN
3:2-8 Almost all English translations see Eccl. 3:2-8 in a poetic structure. Within each line there is a contrast, but the relationship between lines is not completely clear.
3:2 "A time to give birth, and a time to die" There is a series of events which refer to the cycle of human development.
3:2 "A time to plant, and a time to uproot what is planted" There is a grammatical connection between the efforts of the sinner (2:26, two Qal infinitive constructs) and that of Eccl. 3:2-9 (a series of 27 infinitive constructs).
This speaks of the annual harvest.
3:3 "A time to kill, and a time to heal" Since war is mentioned in Eccl. 3:8 the killing referred to here seems to have another focus. Some have assumed that it refers to capital punishment within the nation of Israel or to the defense of one's home, or person, in the event of an attack.
3:4 "A time to weep, and a time to laugh; A time to mourn, and a time to dance" Some believe these lines refer to both funerals and weddings or to other regular social events.
3:5 "A time to throw stones, and a time to gather stones" Many have assumed that this is an agricultural metaphor of one removing stones from a field. However, this could be a construction metaphor of using stones for a rock fence or a home. It has been the consensus among Jewish commentators that this has sexual connotations (cf. TEV "making love"). This is stated specifically in the Mishrash. The context of Eccl. 3:5b seems to reinforce this understanding. This would mean that there is time, Levitically speaking, when men could have sexual relations and a time when they could not because of a woman's menstrual cycle or their military commitments.
▣ "A time to embrace, and a time to shun embracing" This could refer to (1) sexual love within marriage (cf. Song of Songs 2:6); (2) sexual love outside of marriage (cf. Prov. 5:20); (3) a family's caring love for each other or (4) friends kissing one another on the cheek, which was common in the Near East.
3:6 "A time to search, and a time to give up as lost" The first term "search" (BDB 134, KB 152, Piel infinitive construct) means to seek after something. However, there comes a time in life where it becomes obvious that that something or someone cannot be obtained! One must get on with life!
3:7 "A time to tear apart, and a time to sew together" This may refer to one of the mourning practices of the Jews. They would rip the front of their robe at the neckline about five inches (e.g. 1 Sam. 4:12; 2 Sam. 1:2; 13:31; 15:32; 2 Kgs. 18:3;7; Jer. 41:5); when the mourning was over they would sew it up again.
▣ "A time to be silent, and a time to speak" This may also refer to the mourning rites.
3:8 "A time for war, and a time for peace" Most Jewish commentators understand Eccl. 3:1-8 as referring to national Israel (cf. "appointed time" in Ps. 75:2; 102:13). However, it seems that Eccl. 3:9-11 define these verses in light of a personal, rather than corporate, emphasis.
NASB (UPDATED) TEXT: ECCLESIASTES 3:9-11
9What profit is there to the worker from that in which he toils? 10I have seen the task which God has given the sons of men with which to occupy themselves. 11He has made everything appropriate in its time. He has also set eternity in their heart, yet so that man will not find out the work which God has done from the beginning even to the end.
3:9-10 The term "profit" (BDB 452) is a key concept in Ecclesiastes. See note at Eccl. 1:3. The key question is, "Is there any lasting gain or value in human life, human effort, human wisdom?"
It seems that humanity is driven to perform certain common tasks (cf. Eccl. 1:13; 2:23), tasks even provided by God (cf. "1:13; 2:24; 3:11), but they are unable to understand the purpose or outcome of these tasks. The purpose of these tasks is to show them their dependence on God (cf. Gal. 3:24; Eccl. 3:14,18), which is the opposite of the common experience of the Fall (i.e., independence from God characterized by the recurrent phrase, "under the sun").
3:11 The key term "appropriate" (BDB 421) means "fair" or "beautiful." In context it describes God's sovereign choices that control human circumstances. This is more corporate than individual (i.e., Jewish commentators see Eccl. 3:1-8 as referring to national Israel).
This again shows the sovereignty of God over human events as well as over time.
The term translated "eternity" (BDB 761) is uncertain. A related Semitic term using the same three consonants means "hidden" or "concealed" (BDB 761). In later Hebrew it referred to creation of the world (LXX).
Some scholars try to make this line balance with previous ones ("appropriate in its time"), meaning God controls human situations and destinies.
Some scholars try to take it with the following line about human's inability to understand God's work, which fits the meaning of the Hebrew trilateral root (cf. Eccl. 12:14).
Qoheleth uses a similar root (BDB 761) several times (i.e., 'olam, see Special Topic at Eccl. 1:4, cf. Eccl. 1:4,10; 2:16; 3:14; 9:6; 12:5) in the sense of time.
Poetry is always difficult to lock down. It is often destroyed by exegesis! Its terms are often rare and used in specialized senses. Its meaning is purposefully vague and thought-provoking. The larger context helps us get the general drift of Qoheleth's thought.
The Jerusalem Bible has a good comment on this verse:
"This phrase, however, is not to be taken in the Christian sense; it means simply: God has given the human heart (mind) awareness of 'duration,' he has endowed him with the power of reflecting on the sequence of events and thus of controlling the present. But, the author adds, this awareness is deceptive; it does not reveal the meaning of life" (p. 983 "b").
Humanity longs to understand life but cannot. It longs to fully understand God but cannot (a purposeful philosophical agnosticism).
▣ "the work which God has done" The noun (BDB 795) is from the same Semitic root as the verb (BDB 793 I, KB 889, Qal perfect). This is often done as a creative writing style.
God's work can be understood in two ways:
1. from eternity
2. throughout an individual's life
NASB (UPDATED) TEXT: ECCLESIASTES 3:12-15
12I know that there is nothing better for them than to rejoice and to do good in one's lifetime; 13moreover, that every man who eats and drinks sees good in all his labor-it is the gift of God. 14I know that everything God does will remain forever; there is nothing to add to it and there is nothing to take from it, for God has so worked that men should fear Him. 15That which is has been already and that which will be has already been, for God seeks what has passed by.
3:12-13 This seems to be a summary statement, like 2:24-26. It suggests that although we cannot understand all of the mysteries of God, we can know God's love by faith and obedience and enjoy the simple pleasures of life provided by God (cf. Eccl. 2:24; 3:22; 5:18; 8:15; 9:7-9). Since we cannot understand or change the events in our individual lives (i.e. 3:1-8) or in our world we must focus on thanksgiving for those common, simple, daily, but really wonderful, things common to all human societies (but really a gift from God, cf. Eccl. 2:24; 5:19). These are spelled out in Eccl. 3:13: food, drink, and a sense of purpose in one's labor (I would add, from other verses in Ecclesiastes, one's family, cf. Eccl. 9:7-9). All of these are gifts from God. It is possible that the gift is one's faith perspective which trusts in God although one cannot understand one's own existential circumstances. The Fall (cf. Genesis 3) has affected our ability to comprehend ultimate truth (cf. Eccl. 1:18; 8:16-9:12). It must be revealed, not discovered.
3:14 "I know that everything God does will remain forever" Here again is the emphasis on the eternality and sovereignty of God and the transitoriness of human life (e.g., Ps. 103: 14,15; Isa. 40:6-8; 1 Peter 1:24,25).
Ecclesiastes is as much a book about God as it is about humanity. The theology of a fallen world is only hinted at in the phrase "under the sun," but the reality of a mysterious painful, yet pleasurable, world is characterized in "vanity of vanities, all is vanity." Our mystery is God's clear, purposeful, knowledgeable and comprehensive plan. Knowledge is not as crucial as trust, faith, and obedience.
Some of the texts which characterize the unknowable but present God are
1. there is a divine plan at work, 1:13; 3:10,18; 7:29; 8:16-17
2. there is a sovereign Lord, 1:15 & 7:13; 3:11,14; 9:1; 12:1
3. there is a daily faith which enables and ennobles, 2:24-26; 3:12,13,22; 5:18-20 (negatively in Eccl. 6:1-6); 9:7-9
4. there is an appropriate awe and respect due to God, 3:14; 5:7; 7:18; 8:12,13; 12:13
5. there is/will be a time of evaluation by God of every human being, 3:17; (5:1,4, implied); 11:9; 12:14
▣ "for God has so worked that men should fear Him" This reflects the truth of Eccl. 3:10 that God has given us a task that we cannot perform so that we will continue to depend on Him (i.e., "fear Him," cf. Eccl. 5:7; 7:18; 8:12,13, which implies a faith worldview) and not on ourselves.
3:15 "That which is has been already, and that which will be has already been" There are several possibilities of this verse: (1) a reflection on 1:9; (2) it is used in a tongue-in-cheek (i.e., "under the sun," cf. Eccl. 3:16) sense; or (3) it could be related to God's revelation to Moses (cf. Deut. 4:2; 12:32; Jer. 26:2).
