Ecclesiastes 3:7 Kommentar

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 (Ecc 3:1-10). II. The immutability of the divine counsels concerning them and the unsearchableness of those counsels (Ecc 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 (Ecc 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 (Ecc 3:17). 2. That their condition, in reference to this world (for of that he speaks), is no better than that of the beasts (Ecc 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.

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, Ecc 3:1; of which there is an induction of particulars, Ecc 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, Ecc 3:9; and though all God's works are beautiful in their season, they are unsearchable to man, Ecc 3:11; wherefore it is best cheerfully to enjoy the present good things of life, Ecc 3:12; and be content; for the will and ways and works of God are unalterable, permanent, and perfect, Ecc 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, Ecc 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, Ecc 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, Ecc 3:22.

A time to rend, and a time to sew,.... To rend garments, in case of blasphemy, and in times of mourning and fasting, and then to sew them up when they are over; see Isa 37:1; This the Jews apply to the rending of the ten tribes from Rehoboam, signified by the rending of Jeroboam's garment, Kg1 11:30; the sewing up or uniting of which is foretold, Eze 37:22. Some interpret it of the rending of the Jewish church state, signified by the rending of the vail, at the death of Christ; and of the constituting the Gospel church state among the Gentiles; a time to keep silence, and a time to speak (k); when it is an evil time, a time of calamity in a nation, it is not a time to be loquacious and talkative, especially in a vain and ludicrous way, Amo 5:13; or when a particular friend or relation is in distress, as in the case of Job and his friends, Job 2:13; or when in the presence of wicked men, who make a jest of everything serious and religious, Psa 39:1; and so when under afflictive dispensations of Providence, it is a time to be still and dumb, and not open the mouth in a murmuring and complaining way, Lev 10:3. And, on the other hand, there is a time to speak, either publicly, of the truths of the Gospel, in the ministry of it, and in vindication of them; or privately, of Christian experience: there is a time when an open profession should be made of Christ, his word and ordinances, and when believers should speak to God in prayer and praise; which, should they not, the stones in the wall would cry out. (k) , , Homer. Odyss. 11. v. 378.

"A time to keep silence, and a time to speak." A time to speak, when there are hearers who receive the word; but a time to keep silence, when the hearers pervert the word; as Paul says: "A man that is an heretic, after the first and second admonition, reject."

In words about things concerning God, when the discussion is about his being, that is the “moment for keeping silent.” But when it is about some good activity [of God], of which the knowledge reaches down even to us, then is the moment for speaking of the powers, to proclaim the wonders, to recount the works, to use language thus far. In matters that lie beyond, it is the moment not to allow the creation to overstep its boundaries but to be content to know itself.

When it to comes to words about God and searching his essence there is a time for silence, but when it concerns some good operation of which we have knowledge, it is time to speak of God’s power, miracles and works which necessitate words. A creature should not overstep its bounds with regard to transcendent matters but remain content with knowledge of himself.

Ought we to be dumb? Certainly not. For “there is a time to keep silence and a time to speak.” If, then, we are to give account for an idle word, let us take care that we do not have to give it also for an idle silence. For there is also an active silence, such as Susanna’s was, who did more by keeping silence than if she had spoken. For in keeping silence before others she spoke to God and found no greater proof of her chastity than silence. Her conscience spoke where no word was heard, and she sought no judgment for herself at the hands of men, for she had the witness of the Lord. She therefore desired to be acquitted by the One who she knew could not be deceived in any way. The Lord himself in the gospel worked out in silence the salvation of humankind. David rightly therefore enjoined on himself not constant silence but watchfulness.

I believe that the Pythagoreans, whose discipline it was to remain silent for five years and to speak with erudition afterwards, drew their practice from this principle. We too should learn to be silent before opening our mouths to speak. Let us remain still for an established time, meditating on the words of the Teacher, for nothing should seem right to us except what we have learned. In this way, only after much silence will we be made teachers from the disciples. As it is currently, for the sake of those who are falling into the worst wickedness of the world, we daily teach in the churches what we do not know. And if we provoke the people’s applause by our choice of words or by the instigation of the devil, who is the patron of errors, we bear witness against our own conscience that we are doing the very thing against which we are able to warn others.

"A time to acquire and a time to lose. A time to keep and a time to throw away. "As is in many verses before the meaning is the same here too, which is apparent before and following this verse, in that he says: "A time to destroy and a time to build. " And then "A time to rend and a time to mend. "Just as the Synagogue is destroyed so that the Church can be built and schism is only brought about by the law so that the Gospels are unified, because each preacher has carried it out one by one, unifying from the law and the prophets the testimonies of the arrival of the Lord. And thus there was a time for seeking and guarding Israel, a time for losing and discarding it. Or perhaps in fact a time for seeking a nation in the tribes and a time for losing the people of the Jews. A time for guarding the believers of the nations and a time for dismissing the faithless from Israel. "A time for silence and a time for speaking. "I think that the Pythagoreans, whose discipline is to remain silent for five years and afterwards to speak to learned men, took the origin of their decree from this. Let us learn therefore and so remain silent first, so that afterwards we open our mouths only to speak. Let us be silent for a set period and depend on the utterances of our teacher. Nothing seems right to us unless we learn that after much silence we are made into teachers by our pupils. Now though instead of the world slipping day by day into a far worse situation, we teach in churches what we do not know. And if by composing words or at the bidding of the devil, who is the patron of madness, we have aroused the applause of the common people, then we think we understand, (contrary to our conscience), what it is we were able to dissuade others from. We do not learn all the arts without a teacher, only those which are so common and easy that they don't require a tutor.

A brother asked a hermit, ‘If I live with other monks, and see something wrong, do you want me to say something about it?’ The hermit replied, ‘If some are older than you, or your contemporaries, you will have more peace of mind in keeping silent for you will find peace in putting yourself below the others.’ The brother said to him, ‘How can I do that, abba? For my thoughts would trouble me.’ The hermit said to him, ‘If you are worrying about the matter, offer a piece of advice, once, with humility. If they do not listen to you, leave what you have done in God’s sight, and He will help you. In this way the worshipper of God lays himself before God, and does not follow his self-will. But take care that your anxiety be of God. In any case, as far as I can see, it is good to be silent, for silence is humility.’

The tongue, therefore, should be discreetly curbed, not tied up fast. For it is written, “A wise man will hold his tongue until the time,” in order, assuredly, that when he considers it opportune, he may relinquish the censorship of silence and apply himself to the service of utility by speaking such things as are fit. And again it is written, “A time to keep silence and a time to speak.” For, indeed, the times for changes should be discreetly weighed, lest either, when the tongue ought to be restrained, it run loose to no profit in words, or, when it might speak with profit, it slothfully restrain itself. Considering which thing well, the psalmist says, “Set a watch, O Lord, on my mouth, and a door round about my lips.”

Let anyone who loves wisdom, therefore, first beg this from God, then let the humble hearer seek out a teacher of truth, and all the while let him not only most carefully restrain his tongue from idle conversations but also hold back from preaching the very truth which he has recently learned. Hence Solomon, writing about differences of times, says, “There is a time for keeping silence and a time for speaking.” Hence the Pythagoreans, who were endowed with the capacity to teach natural knowledge, order their listeners to keep silence for five years and thus at last they allow them to preach. The truth is more safely heard than preached, for when it is heard humility is safeguarded, but when it is preached it is difficult for the preacher to escape some minimal boasting.

(Ecc. 3:1-22) Man has his appointed cycle of seasons and vicissitudes, as the sun, wind, and water (Ecc 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," Ecc 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 (Ecc 3:12); it is the abuse that He condemns, the making them the chief end (Co1 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.

rend--garments, in mourning (Joe 2:13); figuratively, nations, as Israel from Judah, already foretold, in Solomon's time (Kg1 11:30-31), to be "sewed" together hereafter (Eze 37:15, Eze 37:22). silence-- (Amo 5:13), in a national calamity, or that of a friend (Job 2:13); also not to murmur under God's visitation (Lev 10:3; Psa 39:1-2, Psa 39:9).

7a. "To rend has its time, and to sew has its time." When evil tidings come, when the tidings of death come, then is the time for rending the garments (Sa2 13:31), whether as a spontaneous outbreak of sorrow, or merely as a traditionary custom. - The tempest of the affections, however, passes by, and that which was torn is again sewed together. Perhaps it is the recollection of great calamities which leads to the following contrasts: - 7b. "To keep silence has its time, and to speak has its time." Severe strokes of adversity turn the mind in quietness back upon itself; and the demeanour most befitting such adversity is silent resignation (cf. Kg2 2:3, Kg2 2:5). This mediation of the thought is so much the more probable, as in all these contrasts it is not so much the spontaneity of man that comes into view, as the pre-determination and providence of God. The following contrasts proceed on the view that God has placed us in relations in which it is permitted to us to love, or in which our hatred is stirred up: -