Chapter commentary
Ecclesiastes Chapter 3
1
Ec 3:1-22.
English original
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.
2
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*2. 死的日子*——
(Ps 31:15； Heb 9:27)。
*栽种*——人不能更改「栽种」与「拔出」重新栽种的时序，正如不能更改他「生」与「死」的定期一样。要在不合时之时尝试「栽种」便是虚空，尽管合时时原是好的；照样，将属地之事当作首要目的也是虚空，尽管其本位与时序原是好的。
GILL 不甚妥当地取其寓意
(Jer 18:7, 9； Am 9:15； Mt 15:13)。
English original
2. time to die--
(Ps 31:15; Heb 9:27).
plant--A man can no more reverse the times and order of "planting," and of "digging up," and transplanting, than he can alter the times fixed for his "birth" and "death." To try to "plant" out of season is vanity, however good in season; so to make earthly things the chief end is vanity, however good they be in order and season. GILL takes it, not so well, figuratively
(Jer 18:7, 9; Am 9:15; Mt 15:13).
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*3. 杀戮有时*——即按公义处决罪犯，或在自卫之战中；并非出于恶意。在此时序之外，杀戮即为谋杀。
*医治有时*——神有祂「医治」之时（字面之意，
Isa 38:5, 21；
寓意，
De 32:39； Ho 6:1；
属灵，
Ps 147:3； Isa 57:19)。
要在罪人尚未感到自己受伤之时就属灵地医治他，便是「不合时」，反有害处。
*拆毁有时*——指城邑，如耶路撒冷被尼布甲尼撒所毁。
*建造有时*——如耶路撒冷在所罗巴伯时的重建；属灵的建造
(Am 9:11)，
「所定的日期」
(Ps 102:13-16)。
English original
3. time to kill--namely, judicially, criminals; or, in wars of self-defense; not in malice. Out of this time and order, killing is murder.
to heal--God has His times for "healing" (literally,
Isa 38:5, 21;
figuratively,
De 32:39; Ho 6:1;
spiritually,
Ps 147:3; Isa 57:19).
To heal spiritually, before the sinner feels his wound, would be "out of time," and so injurious.
time to break down--cities, as Jerusalem, by Nebuchadnezzar.
build up--as Jerusalem, in the time of Zerubbabel; spiritually
(Am 9:11),
"the set time"
(Ps 102:13-16).
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*4. 哀恸*——指为死人哀恸
(Ge 23:2)。
*跳舞*——如大卫在约柜前
(2Sa 6:12-14； Ps 30:11)；
属灵之意
(Mt 9:15； Lu 6:21；15:25)。
法利赛人因不合时地要求人哀恸，犯了严重的错误。
English original
4. mourn--namely, for the dead
(Ge 23:2).
dance--as David before the ark
(2Sa 6:12-14; Ps 30:11);
spiritually
(Mt 9:15; Lu 6:21; 15:25).
The Pharisees, by requiring sadness out of time, erred seriously.
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*5. 抛掷石头有时*——如从园子或葡萄园中清除石头
(Isa 5:2)。
*堆聚*——为建造之用；寓意上，外邦人曾被丢弃如石头，到了时候便成为属灵建造的一部分
(Eph 2:19, 20)，
并成为亚伯拉罕的子孙
(Mt 3:9)；
照样将来复兴的犹太人也是如此
(Ps 102:13, 14； Zec 9:16)。
*怀抱……不怀抱*——
(Joe 2:16； 1Co 7:5, 6)。
English original
5. cast away stones--as out of a garden or vineyard
(Isa 5:2).
gather--for building; figuratively, the Gentiles, once castaway stones, were in due time made parts of the spiritual building
(Eph 2:19, 20),
and children of Abraham
(Mt 3:9);
so the restored Jews hereafter
(Ps 102:13, 14; Zec 9:16).
refrain . . . embracing--
(Joe 2:16; 1Co 7:5, 6).
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*6. 寻找有时*——例如诚实谋生
(Eph 4:23)。
*失落*——当神定意使我们有所失，那时便是我们当知足之时。
*保守*——不可给懒惰的乞丐
(2Th 3:10)。
*舍弃*——为行善
(Pr 11:24)；
或宁可舍弃最珍爱之物，也不舍弃灵魂
(Mr 9:43)。
谨慎本为合宜，但不可使其成为我们与耶稣基督之间的阻隔
(Lu 10:40-42)。
English original
6. time to get--for example, to gain honestly a livelihood
(Eph 4:23).
lose--When God wills losses to us, then is our time to be content.
keep--not to give to the idle beggar
(2Th 3:10).
cast away--in charity
(Pr 11:24);
or to part with the dearest object, rather than the soul
(Mr 9:43).
To be careful is right in its place, but not when it comes between us and Jesus Christ
(Lu 10:40-42).
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*7. 撕裂*——指哀恸时撕裂衣服
(Joe 2:13)；
寓意上指列国，如以色列从犹大分裂，在所罗门时代已蒙预言
(1Ki 11:30, 31)，
将来要重新「缝合」
(Eze 37:15, 22)。
*静默*——
(Am 5:13)，
在国家或友人的灾难中
(Job 2:13)；
也是不在神的管教之下发怨言
(Le 10:3； Ps 39:1, 2, 9)。
English original
7. rend--garments, in mourning
(Joe 2:13);
figuratively, nations, as Israel from Judah, already foretold, in Solomon's time
(1Ki 11:30, 31),
to be "sewed" together hereafter
(Eze 37:15, 22).
silence--
(Am 5:13),
in a national calamity, or that of a friend
(Job 2:13);
also not to murmur under God's visitation
(Le 10:3; Ps 39:1, 2, 9).
8
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*8. 恨恶*——例如罪、私欲
(Lu 14:26)；
即爱神远胜一切，相比之下，当「父母」成为我们与神之间的阻隔时，便似乎恨恶他们。
*争战……和平*——
(Lu 14:31)。
English original
8. hate--for example, sin, lusts
(Lu 14:26);
that is, to love God so much more as to seem in comparison to hate "father or mother," when coming between us and God.
a time of war . . . peace--
(Lu 14:31).
9
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9. 但这些属地的事，虽在其节令中合法，一旦被人当作神从未定意要它们成为的至善，便「无益」。所罗门曾试图在本当严肃之时，制造人为勉强的欢乐；所以他那不合神次序的求乐之劳，其结果便是失望。「栽种有时」
(Ec 3:2)
指他的栽种
(Ec 2:5)；
「喜笑」
(Ec 3:4)
指
Ec 2:1, 2
的「欢乐」、「喜笑」；「建造」、「堆聚石头」
(Ec 3:3, 5)
指他的「建造」
(Ec 2:4)；
「怀抱」、「爱」指他的「妃嫔」（参阅
Ec 2:8)；
「得」（也许也包括「堆聚」，
Ec 3:5, 6)，
指他的「积蓄」
(Ec 2:8)。
这一切都「毫无益处」，因为不在神赐福的时序与安排之中。
English original
9. But these earthly pursuits, while lawful in their season, are "unprofitable" when made by man, what God never intended them to be, the chief good. Solomon had tried to create an artificial forced joy, at times when he ought rather to have been serious; the result, therefore, of his labor to be happy, out of God's order, was disappointment. "A time to plant"
(Ec 3:2)
refers to his planting
(Ec 2:5);
"laugh"
(Ec 3:4),
to
Ec 2:1, 2;
"his mirth," "laughter"; "build up," "gather stones"
(Ec 3:3, 5),
to his "building"
(Ec 2:4);
"embrace," "love," to his "princess"
(see on
Ec 2:8);
"get" (perhaps also "gather,"
Ec 3:5, 6),
to his "gathering"
(Ec 2:8).
All these were of "no profit," because not in God's time and order of bestowing happiness.
10
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10.（参阅
Ec 1:13)。
English original
10. (See on
Ec 1:13).
11
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11. 它的时序*——即在其合宜的节令*
(Ps 1:3)，
与属世之人将属地之事置于不当之时不当之位相反（参阅
Ec 3:9)。
*将永远安置在世人心里*——赐他们能力去明白世界——自然界以其美好的次序与节令反映神的智慧
(Ro 1:19, 20)。
「万事」在平行句中对应「世界」。
*然而*——即人却只能看见一部分，不能看见「从始至终」的全貌
(Ec 8:17； Job 26:14； Ro 11:33； Re 15:4)。
PARKHURST 将「世界」译作：「然而祂将幽暗放在他们中间」，字面作「隐秘」，指人对神作为之全备奥秘心思昏暗。HOLDEN 与 WEISS 亦同。这种不能「测透」神作为的无力，主要是人堕落的结果。属世之人自此不知神的时候与次序，因失时失位而徒然劳碌。
English original
11. his time--that is, in its proper season
(Ps 1:3),
opposed to worldlings putting earthly pursuits out of their proper time and place (see on
Ec 3:9).
set the world in their heart--given them capacities to understand the world of nature as reflecting God's wisdom in its beautiful order and times
(Ro 1:19, 20).
"Everything" answers to "world," in the parallelism.
so that--that is, but in such a manner that man only sees a portion, not the whole "from beginning to end"
(Ec 8:17; Job 26:14; Ro 11:33; Re 15:4).
PARKHURST, for "world," translates: "Yet He hath put obscurity in the midst of them," literally, "a secret," so man's mental dimness of sight as to the full mystery of God's works. So HOLDEN and WEISS. This incapacity for "finding out" (comprehending) God's work is chiefly the fruit of the fall. The worldling ever since, not knowing God's time and order, labors in vain, because out of time and place.
12
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*12. 在其中*——即在神的作为中
(Ec 3:11)，
就关乎人的本分而言。人虽不能完全测透，却当存喜乐领受（「喜乐于」）神的恩赐，并以之对自己对别人「行善」。这永不会失时
(Ga 6:9, 10)。
不是属肉体的欢乐与放纵
(Php 4:4； Jas 4:16, 17)。
English original
12. in them--in God's works
(Ec 3:11),
as far as relates to man's duty. Man cannot fully comprehend them, but he ought joyfully to receive ("rejoice in") God's gifts, and "do good" with them to himself and to others. This is never out of season
(Ga 6:9, 10).
Not sensual joy and self-indulgence
(Php 4:4; Jas 4:16, 17).
13
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13. 字面作：「而且论到每一个人，凡吃的……这也是神的恩赐」
(Ec 3:22；5:18)。
当人为神的恩赐、为神的荣耀而领受时，人生的美物便在其当得的时序与次序中被享受
(Ac 2:46； 1Co 10:31； 1Ti 4:3, 4)。
English original
13. Literally, "And also as to every man who eats . . . this is the gift of God"
(Ec 3:22; 5:18).
When received as God's gifts, and to God's glory, the good things of life are enjoyed in their due time and order
(Ac 2:46; 1Co 10:31; 1Ti 4:3, 4).
14
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14.
(1Sa 3:12； 2Sa 23:5； Ps 89:34； Mt 24:35； Jas 1:17)。
*永远*——与人必朽的劳碌相对
(Ec 2:15-18)。
*有所加添*——与人「曲而不能直」的作为相对
(Ec 1:15；7:13)。
人劳碌的结局全在乎神不变的目的。所以人的本分是在合宜的节令中行并享受每一属地之事
(Ec 3:12, 13)，
不离弃神的次序，反而在神面前存深深的敬畏；因为神旨意的奥秘与不变，正是为要「使人因神敬畏祂」。人不知道每一作为的结局；否则他便以为自己不倚靠神了。
English original
14.
(1Sa 3:12; 2Sa 23:5; Ps 89:34; Mt 24:35; Jas 1:17).
for ever--as opposed to man's perishing labors
(Ec 2:15-18).
any thing taken from it--opposed to man's "crooked and wanting" works
(Ec 1:15; 7:13).
The event of man's labors depends wholly on God's immutable purpose. Man's part, therefore, is to do and enjoy every earthly thing in its proper season
(Ec 3:12, 13),
not setting aside God's order, but observing deep reverence towards God; for the mysteriousness and unchangeableness of God's purposes are designed to lead "man to fear before Him." Man knows not the event of each act: otherwise he would think himself independent of God.
15
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15. 重接
Ec 1:9。
无论有何变化，事件的先后都受神「永远」的法则所安排
(Ec 3:14)，
并在固定的循环中回归。
*寻回那……过去的*——经过许多变化，神的法则要求同样的事件循环如过去那样回归，字面作「那被驱使而去的」。
七十士译本与叙利亚译本译作：「神追讨（即报应）被追逼之人」；这是过渡到
Ec 3:16, 17
的转折。本节平行的句子支持英文译本。
English original
15. Resumption of
Ec 1:9.
Whatever changes there be, the succession of events is ordered by God's "everlasting" laws
(Ec 3:14),
and returns in a fixed cycle.
requireth that . . . past--After many changes, God's law requires the return of the same cycle of events, as in the past, literally, "that which is driven on." The Septuagint and Syriac translate: "God requireth (that is, avengeth) the persecuted man"; a transition to
Ec 3:16, 17.
The parallel clauses of the verse support English Version.
16
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16. 此处提出一个难处。若神「要求」事件按其永恒的循环而运行，为何祂容许恶人在那最不该有 不公之处——即「审判之处」
(Jer 12:1)
——行不义呢？
English original
16. Here a difficulty is suggested. If God "requires" events to move in their perpetual cycle, why are the wicked allowed to deal unrighteously in the place where injustice ought least of all to be; namely, "the place of judgment"
(Jer 12:1)?
17
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17. 此难处的解答。将有一审判临到，神要在其中显明祂公义的作为。罪人行其不义之「工」的「时候」短暂。神也有祂审判的「时候」与「工」；同时，祂正把如今看似幽暗之事，最终变为有益。如今人不能「测透」神道路的筹算
(Ec 3:11； Ps 97:2)。
若每一次犯罪都立即受审，便没有自由意志、信心与圣徒在艰难中坚忍的余地。先前的黑暗将使最终的光更显荣耀。
*在那里*——
(Job 3:17-19)
指在永恒中、在神圣审判者面前，与人在「审判之处」
(Ec 3:16)
的「那里」相对；如「从那里」
(Ge 49:24)。
English original
17. Solution of it. There is a coming judgment in which God will vindicate His righteous ways. The sinner's "time" of his unrighteous "work" is short. God also has His "time" and "work" of judgment; and, meanwhile, is overruling, for good at last, what seems now dark. Man cannot now "find out" the plan of God's ways
(Ec 3:11; Ps 97:2).
If judgment instantly followed every sin, there would be no scope for free will, faith, and perseverance of saints in spite of difficulties. The previous darkness will make the light at last the more glorious.
there--
(Job 3:17-19)
in eternity, in the presence of the Divine Judge, opposed to the "there," in the human place of judgment
(Ec 3:16):
so "from thence"
(Ge 49:24).
18
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18. 修平*——堕落之人的光景被安排成如此（这些冤屈被容许），为要神可以「显明」，即借此试验*他们，并使他们自己看见自己必死的脆弱，如同野兽一般。
*世人*——宜译作「亚当之子」，即「堕落之人」之语。容忍不义直到审判，是为要「显明」人在堕落状态中的品格，要看受欺压的人是否在受屈之时行事得当，知道时日无多且审判将临。受欺压的人也同受死，但与「野兽」的比较特别适用于不敬虔的欺压者
(Ps 49:12, 20)。
他们也需要被「显明」（「试验」），看他们既知不久必如「野兽」般死去，又惧怕将来的审判，是否肯悔改
(Da 4:27)。
English original
18. estate--The estate of fallen man is so ordered (these wrongs are permitted), that God might "manifest," that is, thereby prove them, and that they might themselves see their mortal frailty, like that of the beasts.
sons of men--rather, "sons of Adam," a phrase used for "fallen men." The toleration of injustice until the judgment is designed to "manifest" men's characters in their fallen state, to see whether the oppressed will bear themselves aright amidst their wrongs, knowing that the time is short, and there is a coming judgment. The oppressed share in death, but the comparison to "beasts" applies especially to the ungodly oppressors
(Ps 49:12, 20).
They too need to be "manifested" ("proved"), whether, considering that they must soon die as the "beasts," and fearing the judgment to come, they will repent
(Da 4:27).
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19. 字面作：「因为世人（亚当之子）全属偶然，兽也是偶然。」这话只能是怀疑的欺压者的心态。神在审判上的耽延，给他们的不忠以「显明」的余地
(Ec 8:11； Ps 55:19； 2Pe 3:3, 4)。
他们在道德上是「无知的畜类」
(Ec 3:18； Jude 10)；
最终他们甚至主张人在身体上并不胜于兽，二者皆「偶然之事」。这可能正是所罗门在背道时的话。他在
Ec 3:21
中答复此说。
若
Ec 3:19, 20
是他的话，那也只是指就必死而言——如怀疑的欺压者那样，排除将来的审判——人与兽原无分别。若脱离宗教来看，生命便是「虚空」。但
Ec 3:21
指出二者在将来命运上有天壤之别；并且
(Ec 3:17)
兽并没有将来的「审判」。
*气息*——生命。
English original
19. Literally, "For the sons of men (Adam) are a mere chance, as also the beast is a mere chance." These words can only be the sentiments of the skeptical oppressors. God's delay in judgment gives scope for the "manifestation" of their infidelity
(Ec 8:11; Ps 55:19; 2Pe 3:3,4).
They are "brute beasts," morally
(Ec 3:18; Jude 10);
and they end by maintaining that man, physically, has no pre-eminence over the beast, both alike being "fortuities." Probably this was the language of Solomon himself in his apostasy. He answers it in
Ec 3:21.
If
Ec 3:19, 20
be his words, they express only that as regards liability to death, excluding the future judgment, as the skeptic oppressors do, man is on a level with the beast. Life is "vanity," if regarded independently of religion. But
Ec 3:21
points out the vast difference between them in respect to the future destiny; also
(Ec 3:17)
beasts have no "judgment" to come.
breath--vitality.
21
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21. 谁知道*——并非怀疑*人灵的归宿
(Ec 12:7)；
而是指「何其少人——因人受必死所限与兽无异，正是怀疑者论据之根基——明白人与兽之间的天壤之别」
(Isa 53:1)。
希伯来文强烈地表达这种分别：「人上升的灵，是属乎上的；兽下降的灵，是属乎下的，甚至属地。」它们的归宿与本位截然不同[WEISS]。
English original
21. Who knoweth--Not doubt of the destination of man's spirit
(Ec 12:7);
but "how few, by reason of the outward mortality to which man is as liable as the beast and which is the ground of the skeptic's argument, comprehend the wide difference between man and the beast"
(Isa 53:1).
The Hebrew expresses the difference strongly, "The spirit of man that ascends, it belongeth to on high; but the spirit of the beast that descends, it belongeth to below, even to the earth." Their destinations and proper element differ utterly [WEISS].
22
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22.（比对
Ec 3:12；5:18)。
教导人以感恩之心享受神的恩赐，并以敬畏神为根基欢然尽人的本分；不像享乐者
(Ec 11:9)；
也不像焦虑求财之人
(Ec 2:23；5:10-17)。
*他的分*——指在今生。若被当作主要的分，便是「虚空」
(Ec 2:1； Lu 16:25)。
*因为谁能……*——我们对未来——即神的「时候」
(Ec 3:11)——的无知，当引我们以最善的方式使用现今，并将未来交托给祂无限量的智慧
(Mt 6:20, 25, 31-34)。
English original
22. (Compare
Ec 3:12; 5:18).
Inculcating a thankful enjoyment of God's gifts, and a cheerful discharge of man's duties, founded on fear of God; not as the sensualist
(Ec 11:9);
not as the anxious money-seeker
(Ec 2:23; 5:10-17).
his portion--in the present life. If it were made his main portion, it would be "vanity"
(Ec 2:1; Lu 16:25).
for who, &c.--Our ignorance as to the future, which is God's "time"
(Ec 3:11),
should lead us to use the present time in the best sense and leave the future to His infinite wisdom
(Mt 6:20, 25, 31-34).
Ec 3:1-22。
属地的事在其合宜的时序与位置上本为合法
(Ec 3:1-8)，
但若失时失位则无益；例如，将其当作坚实而首要的善来追求
(Ec 3:9, 10)；
而神使万物各按其时成为美好，只是人难以测透
(Ec 3:11)。
神容许人适度而正直地享用祂属地的恩赐
(Ec 3:12, 13)。
在属地福分变动无常之中安慰我们的，乃是神的旨意永不改变
(Ec 3:14)。
1. 人有他所定规的节令与循环，正如日、风、水一般
(Ec 1:5-7)。
*定期*——正如神的「旨意」中有固定的「定期」（例如祂已定下人「生」与「死」的「时候」，
Ec 3:2)，
照样，人也当在合宜的「时候」去实行他的「计划」与意愿。神不禁止，反而称许对属地恩赐的正当使用
(Ec 3:12)；
祂所禁止的是滥用，即以此为首要对的目的
(1Co 7:31)。
地上若没有人的欲望、爱恶、情趣、悲喜，就必如无水的荒野；但另一方面，这些若失位或过度，就如洪水泛滥，需要约束。理性和启示正是为约束它们而赐下的。