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
Untitled
*2. 死的日子*——
(Ps 31:15； Heb 9:27)。
*栽種*——人不能更改「栽種」與「拔出」重新栽種的時序，正如不能更改他「生」與「死」的定期一樣。要在不合時之時嘗試「栽種」便是虛空，儘管合時時原是好的；照樣，將屬地之事當作首要目的也是虛空，儘管其本位與時序原是好的。
GILL 不甚妥當地取其寓意
(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).
3
Untitled
*3. 殺戮有時*——即按公義處決罪犯，或在自衛之戰中；並非出於惡意。在此時序之外，殺戮即爲謀殺。
*醫治有時*——神有祂「醫治」之時（字面之意，
Isa 38:5, 21；
寓意，
De 32:39； Ho 6:1；
屬靈，
Ps 147:3； Isa 57:19)。
要在罪人尚未感到自己受傷之時就屬靈地醫治他，便是「不合時」，反有害處。
*拆毀有時*——指城邑，如耶路撒冷被尼布甲尼撒所毀。
*建造有時*——如耶路撒冷在所羅巴伯時的重建；屬靈的建造
(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).
4
Untitled
*4. 哀慟*——指爲死人哀慟
(Ge 23:2)。
*跳舞*——如大衛在約櫃前
(2Sa 6:12-14； Ps 30:11)；
屬靈之意
(Mt 9:15； Lu 6:21；15:25)。
法利賽人因不合時地要求人哀慟，犯了嚴重的錯誤。
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.
5
Untitled
*5. 拋擲石頭有時*——如從園子或葡萄園中清除石頭
(Isa 5:2)。
*堆聚*——爲建造之用；寓意上，外邦人曾被丟棄如石頭，到了時候便成爲屬靈建造的一部分
(Eph 2:19, 20)，
併成爲亞伯拉罕的子孫
(Mt 3:9)；
照樣將來複興的猶太人也是如此
(Ps 102:13, 14； Zec 9:16)。
*懷抱……不懷抱*——
(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).
6
Untitled
*6. 尋找有時*——例如誠實謀生
(Eph 4:23)。
*失落*——當神定意使我們有所失，那時便是我們當知足之時。
*保守*——不可給懶惰的乞丐
(2Th 3:10)。
*捨棄*——爲行善
(Pr 11:24)；
或寧可捨棄最珍愛之物，也不捨棄靈魂
(Mr 9:43)。
謹慎本爲合宜，但不可使其成爲我們與耶穌基督之間的阻隔
(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).
7
Untitled
*7. 撕裂*——指哀慟時撕裂衣服
(Joe 2:13)；
寓意上指列國，如以色列從猶大分裂，在所羅門時代已蒙預言
(1Ki 11:30, 31)，
將來要重新「縫合」
(Eze 37:15, 22)。
*靜默*——
(Am 5:13)，
在國家或友人的災難中
(Job 2:13)；
也是不在神的管教之下發怨言
(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
Untitled
*8. 恨惡*——例如罪、私慾
(Lu 14:26)；
即愛神遠勝一切，相比之下，當「父母」成爲我們與神之間的阻隔時，便似乎恨惡他們。
*爭戰……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
Untitled
9. 但這些屬地的事，雖在其節令中合法，一旦被人當作神從未定意要它們成爲的至善，便「無益」。所羅門曾試圖在本當嚴肅之時，製造人爲勉強的歡樂；所以他那不合神次序的求樂之勞，其結果便是失望。「栽種有時」
(Ec 3:2)
指他的栽種
(Ec 2:5)；
「喜笑」
(Ec 3:4)
指
Ec 2:1, 2
的「歡樂」、「喜笑」；「建造」、「堆聚石頭」
(Ec 3:3, 5)
指他的「建造」
(Ec 2:4)；
「懷抱」、「愛」指他的「妃嬪」（參閱
Ec 2:8)；
「得」（也許也包括「堆聚」，
Ec 3:5, 6)，
指他的「積蓄」
(Ec 2:8)。
這一切都「毫無益處」，因爲不在神賜福的時序與安排之中。
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
Untitled
10.（參閱
Ec 1:13)。
English original
10. (See on
Ec 1:13).
11
Untitled
11. 它的時序*——即在其合宜的節令*
(Ps 1:3)，
與屬世之人將屬地之事置於不當之時不當之位相反（參閱
Ec 3:9)。
*將永遠安置在世人心裏*——賜他們能力去明白世界——自然界以其美好的次序與節令反映神的智慧
(Ro 1:19, 20)。
「萬事」在平行句中對應「世界」。
*然而*——即人卻只能看見一部分，不能看見「從始至終」的全貌
(Ec 8:17； Job 26:14； Ro 11:33； Re 15:4)。
PARKHURST 將「世界」譯作：「然而祂將幽暗放在他們中間」，字面作「隱祕」，指人對神作爲之全備奧祕心思昏暗。HOLDEN 與 WEISS 亦同。這種不能「測透」神作爲的無力，主要是人墮落的結果。屬世之人自此不知神的時候與次序，因失時失位而徒然勞碌。
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
Untitled
*12. 在其中*——即在神的作爲中
(Ec 3:11)，
就關乎人的本分而言。人雖不能完全測透，卻當存喜樂領受（「喜樂於」）神的恩賜，並以之對自己對別人「行善」。這永不會失時
(Ga 6:9, 10)。
不是屬肉體的歡樂與放縱
(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
Untitled
13. 字面作：「而且論到每一個人，凡喫的……這也是神的恩賜」
(Ec 3:22；5:18)。
當人爲神的恩賜、爲神的榮耀而領受時，人生的美物便在其當得的時序與次序中被享受
(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
Untitled
14.
(1Sa 3:12； 2Sa 23:5； Ps 89:34； Mt 24:35； Jas 1:17)。
*永遠*——與人必朽的勞碌相對
(Ec 2:15-18)。
*有所加添*——與人「曲而不能直」的作爲相對
(Ec 1:15；7:13)。
人勞碌的結局全在乎神不變的目的。所以人的本分是在合宜的節令中行並享受每一屬地之事
(Ec 3:12, 13)，
不離棄神的次序，反而在神面前存深深的敬畏；因爲神旨意的奧祕與不變，正是爲要「使人因神敬畏祂」。人不知道每一作爲的結局；否則他便以爲自己不倚靠神了。
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
Untitled
15. 重接
Ec 1:9。
無論有何變化，事件的先後都受神「永遠」的法則所安排
(Ec 3:14)，
並在固定的循環中迴歸。
*尋回那……過去的*——經過許多變化，神的法則要求同樣的事件循環如過去那樣迴歸，字面作「那被驅使而去的」。
七十士譯本與敘利亞譯本譯作：「神追討（即報應）被追逼之人」；這是過渡到
Ec 3:16, 17
的轉折。本節平行的句子支持英文譯本。
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
Untitled
16. 此處提出一個難處。若神「要求」事件按其永恆的循環而運行，爲何祂容許惡人在那最不該有 不公之處——即「審判之處」
(Jer 12:1)
——行不義呢？
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
Untitled
17. 此難處的解答。將有一審判臨到，神要在其中顯明祂公義的作爲。罪人行其不義之「工」的「時候」短暫。神也有祂審判的「時候」與「工」；同時，祂正把如今看似幽暗之事，最終變爲有益。如今人不能「測透」神道路的籌算
(Ec 3:11； Ps 97:2)。
若每一次犯罪都立即受審，便沒有自由意志、信心與聖徒在艱難中堅忍的餘地。先前的黑暗將使最終的光更顯榮耀。
*在那裏*——
(Job 3:17-19)
指在永恆中、在神聖審判者面前，與人在「審判之處」
(Ec 3:16)
的「那裏」相對；如「從那裏」
(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
Untitled
18. 修平*——墮落之人的光景被安排成如此（這些冤屈被容許），爲要神可以「顯明」，即藉此試驗*他們，並使他們自己看見自己必死的脆弱，如同野獸一般。
*世人*——宜譯作「亞當之子」，即「墮落之人」之語。容忍不義直到審判，是爲要「顯明」人在墮落狀態中的品格，要看受欺壓的人是否在受屈之時行事得當，知道時日無多且審判將臨。受欺壓的人也同受死，但與「野獸」的比較特別適用於不敬虔的欺壓者
(Ps 49:12, 20)。
他們也需要被「顯明」（「試驗」），看他們既知不久必如「野獸」般死去，又懼怕將來的審判，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).
19
Untitled
19. 字面作：「因爲世人（亞當之子）全屬偶然，獸也是偶然。」這話只能是懷疑的欺壓者的心態。神在審判上的耽延，給他們的不忠以「顯明」的餘地
(Ec 8:11； Ps 55:19； 2Pe 3:3, 4)。
他們在道德上是「無知的畜類」
(Ec 3:18； Jude 10)；
最終他們甚至主張人在身體上並不勝於獸，二者皆「偶然之事」。這可能正是所羅門在背道時的話。他在
Ec 3:21
中答覆此說。
若
Ec 3:19, 20
是他的話，那也只是指就必死而言——如懷疑的欺壓者那樣，排除將來的審判——人與獸原無分別。若脫離宗教來看，生命便是「虛空」。但
Ec 3:21
指出二者在將來命運上有天壤之別；並且
(Ec 3:17)
獸並沒有將來的「審判」。
*氣息*——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
Untitled
21. 誰知道*——並非懷疑*人靈的歸宿
(Ec 12:7)；
而是指「何其少人——因人受必死所限與獸無異，正是懷疑者論據之根基——明白人與獸之間的天壤之別」
(Isa 53:1)。
希伯來文強烈地表達這種分別：「人上升的靈，是屬乎上的；獸下降的靈，是屬乎下的，甚至屬地。」它們的歸宿與本位截然不同[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
Untitled
22.（比對
Ec 3:12；5:18)。
教導人以感恩之心享受神的恩賜，並以敬畏神爲根基歡然盡人的本分；不像享樂者
(Ec 11:9)；
也不像焦慮求財之人
(Ec 2:23；5:10-17)。
*他的分*——指在今生。若被當作主要的分，便是「虛空」
(Ec 2:1； Lu 16:25)。
*因爲誰能……*——我們對未來——即神的「時候」
(Ec 3:11)——的無知，當引我們以最善的方式使用現今，並將未來交託給祂無限量的智慧
(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。
屬地的事在其合宜的時序與位置上本為合法
(Ec 3:1-8)，
但若失時失位則無益；例如，將其當作堅實而首要的善來追求
(Ec 3:9, 10)；
而神使萬物各按其時成為美好，只是人難以測透
(Ec 3:11)。
神容許人適度而正直地享用祂屬地的恩賜
(Ec 3:12, 13)。
在屬地福分變動無常之中安慰我們的，乃是神的旨意永不改變
(Ec 3:14)。
1. 人有他所定規的節令與循環，正如日、風、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」與「死」的「時候」，
Ec 3:2)，
照樣，人也當在合宜的「時候」去實行他的「計畫」與意願。神不禁止，反而稱許對屬地恩賜的正當使用
(Ec 3:12)；
祂所禁止的是濫用，即以此為首要目的
(1Co 7:31)。
地上若沒有人的慾望、愛惡、情趣、悲喜，就必如無水的荒野；但另一方面，這些若失位或過度，就如洪水泛濫，需要約束。理性和啟示正是為約束它們而賜下的。