Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
학술+가독 균형 전권 주석
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
청교도 전권 주석 — Henry/Gill 보완
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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It follows from Ecclesiastes 2:26 that the works of people are subject in their results to another will (God's) besides that of the doer. Here is the germ of the great question of later times - how to reconcile man's free will with God's decrees. Solomon's way of stating it is that to every separate work, which goes to make up the great aggregate of human activity (the "travail," Ecclesiastes 3:10), there is a season, an appropriate time which God appoints for its being done Ecclesiastes 3:1-8. To the question Ecclesiastes 3:9 What profit? he answers that the works of people, if done according to God's appointment, are a part of that beautifully arranged scheme of Divine Providence which, as a whole, is, by reason of its extent and duration, incomprehensible to us Ecclesiastes 3:11. Man's good is to rejoice and do good in his lifetime, which he can do only as God appoints Ecclesiastes 3:12-13. God's work, of which this would be a part, is forever, is perfect (and so not subject to vanity), and is calculated to teach people to revere Him Ecclesiastes 3:14. His work, which was begun long ago, is now going on to completion; His work hereafter will be a complement of something which was done previously; and He recalls the past in order to add to it what shall make it complete and perfect Ecclesiastes 3:15. The principle of divine government - that every work in order to be permanent and successful must be God's work as well as man's work - is also declared in Psalm 127:1-2 (attributed to Solomon).
Adam Clarke's Commentary and Critical Notes on the Bible
Ecclesiastes 3 Introduction
Every thing has its time and season, Ecclesiastes 3:1-8. Men are exercised with labor, Ecclesiastes 3:9, Ecclesiastes 3:10. Every thing is beautiful in its season, Ecclesiastes 3:11. Men should enjoy thankfully the gifts of God, Ecclesiastes 3:12, Ecclesiastes 3:13. What God does is for ever, Ecclesiastes 3:14. There is nothing new, Ecclesiastes 3:15. The corruption of judgment; but the judgments of God are right, Ecclesiastes 3:16, Ecclesiastes 3:17. Man is brutish, and men and brutes die in like manner, Ecclesiastes 3:18-21. Man may enjoy the fruit of his own labors, Ecclesiastes 3:22.
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.
III.
The thought expressed at the end of the last chapter is developed in this chapter, which treats of the supremacy of God. Man can have no enjoyment except as He is pleased to bestow it. He has pre-ordained the times and seasons of all human events, and success cannot be obtained except in conformity with His arrangement.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ec 3:1-22.
Ec 3:1-22.
Earthly pursuits are no doubt lawful in their proper time and order
(Ec 3:1-8),
but unprofitable when out of time and place; as for instance, when pursued as the solid and chief good
(Ec 3:9, 10);
whereas God makes everything beautiful in its season, which man obscurely comprehends
(Ec 3:11).
God allows man to enjoy moderately and virtuously His earthly gifts
(Ec 3:12, 13).
What consoles us amidst the instability of earthly blessings is, God's counsels are immutable
(Ec 3:14).
1. Man has his appointed cycle of seasons and vicissitudes, as the sun, wind, and water
(Ec 1:5-7).
purpose--as there is a fixed "season" in God's "purposes" (for example, He has fixed the "time" when man is "to be born," and "to die,"
Ec 3:2),
so there is a lawful "time" for man to carry out his "purposes" and inclinations. God does not condemn, but approves of, the use of earthly blessings
(Ec 3:12);
it is the abuse that He condemns, the making them the chief end
(1Co 7:31).
The earth, without human desires, love, taste, joy, sorrow, would be a dreary waste, without water; but, on the other hand, the misplacing and excess of them, as of a flood, need control. Reason and revelation are given to control them.
Everything - More particularly, the actions of people (e. g. his own, Ecclesiastes 2:1-8) and events which happen to people, the world of Providence rather than the world of creation. It would seem that most of his own works described in Ecclesiastes 2:1-8 were present to his mind. The rare word translated "season" means emphatically "fitting time" (compare Nehemiah 2:6; Esther 9:27, Esther 9:31).
To every thing there is a season, and a time to every purpose - Two general remarks may be made on the first eight verses of this chapter.
-
God by his providence governs the world, and has determined particular things and operations to particular times. In those times such things may be done with propriety and success; but if we neglect the appointed seasons, we sin against this providence, and become the authors of our own distresses.
-
God has given to man that portion of duration called Time; the space in which all the operations of nature, of animals, and intellectual beings, are carried on; but while nature is steady in its course, and animals faithful to their instincts, man devotes it to a great variety of purposes; but very frequently to that for which God never made time, space, or opportunity. And all we can say, when an evil deed is done, is, there was a time in which it was done, though God never made it for that purpose.
To say any farther on this subject is needless, as the words themselves give in general their own meaning. The Jews, it is true, see in these times and seasons all the events of their own nation, from the birth of Abraham to the present times; and as to fathers and their followers, they see all the events and states of the Christian Church in them!
It is worthy of remark, that in all this list there are but two things which may be said to be done generally by the disposal of God, and in which men can have but little influence: the time of birth, and the time of death. But all the others are left to the option of man, though God continues to overrule them by his providence. The following paraphrase will explain all that is necessary to be generally understood: -
Solomon having shown the vanity of studies, pleasures, and business, and made it to appear that happiness is not to be found in the schools of the learned, nor in the gardens of Epicurus, nor upon the exchange, he proceeds, in this chapter, further to prove his doctrine, and the inference he had drawn from it, That therefore we should cheerfully content ourselves with, and make use of, what God has given us, by showing, I. The mutability of all human affairs, Ec 3:1-10. II. The immutability of the divine counsels concerning them and the unsearchableness of those counsels, Ec 3:11-15. III. The vanity of worldly honour and power, which are abused for the support of oppression and persecution if men be not governed by the fear of God in the use of them, Ec 3:16. For a check to proud oppressors, and to show them their vanity, he reminds them, 1. That they will be called to account for it in the other world, Ec 3:17. 2. That their condition, in reference to this world (for of that he speaks), is no better than that of the beasts, Ec 3:18-21. And therefore he concludes that it is our wisdom to make use of what power we have for our own comfort, and not to oppress others with it.