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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.

I know that whatsoever God doeth, it shall be for ever,.... Which some, as Jarchi, understand of the works of creation, the heavens and the earth, which are however of long standing and duration; and though they shall be dissolved and perish, as to their form and quality, yet not as to the substance of them: the earth particularly is said to abide for ever, Ecc 1:4; the sun and moon, and stars, keep their course or station; and the several seasons of the year have their constant revolution, and shall as long as the earth endures; see Gen 8:22; the several kinds of creatures God has made, in the earth, air, and sea, though the individuals die, their species remain; and man, the chief of creatures, though he dies, shall live again, and live for ever; so the Arabic version, "I have learned that all the creatures which God hath made shall perpetually remain in the same order and condition:'' though Abarbinel (o) interprets this of the continuance of the world for a certain time, and then of the destruction of it; which he thinks is supported by Ecc 3:15, and which is to be understood of the creation of one world after another; and that which is past he explains of the world that is destroyed. But rather this is to be understood of the decrees of God, which are his works "ad intra"; the thoughts of his heart, that are to all generations; the counsel of his will, which always stands, and is performed; his mind, which is one, the same always, and invariable, and which he never changes; his pleasure he always does; his purposes and appointments, which are always accomplished, never frustrated and made void: for he is all wise in forming them, all knowing, and sees the end from the beginning, so that nothing unforeseen can turn up to hinder the execution of them; he is unchangeable, and never alters his will; and all powerful, able to effect his great designs; and faithful and true, cannot deny himself, nor ever lie nor repent. To this sense is the Targum, "I know, by a spirit of prophecy, that all which the Lord does in the world, whether good or evil, after it is decreed from his mouth, it shall be for ever.'' This holds good of all his works, and acts of grace; election of persons to eternal life stands firm, not on the foot of works, but of grace, and has its certain effect; it can never be made void, nor be surer than it is; it will ever take place, and continue in its fruit and consequences: the covenant of grace, as it is made from everlasting, continues to everlasting; its promises never, fail, its blessings are the sure mercies of David: redemption by Christ is eternal; such as are redeemed from sin, Satan, and the law, are ever so, and shall never be brought into bondage to either again: the work of grace upon the heart being begun, shall be performed and perfected; the graces wrought in the soul, as faith, hope, and love, ever remain; the blessings of grace bestowed, as pardon, justification, adoption, and salvation, are never reversed, but ever continue; such as are regenerated, pardoned, justified, adopted, and saved, shall be ever so; and the work of God, as it is durable, so perfect; nothing can be put to it, nor anything taken from it; the works of nature have been finished and perfected from the foundation of the world; the decrees of God are a complete system of his will, according to which he does all things invariably, in providence and grace; the covenant of grace is ordered in all things, and nothing wanting in it; the work of redemption is completely done by Christ, who is a rock, and his work is perfect; and the work of grace on the heart, though at present imperfect, shall be perfected; nor is it in the power of men to add anything to it, nor take anything from it; and God doth it, that men should fear before him; his works of creation being done in so much wisdom, and giving such a display of his power and goodness, command art awe of him in his creatures, Psa 33:6; his works of providence, being all according to his wise purposes and decrees, should be patiently and quietly submitted to; and men should be still, and know that he is God, and humble themselves under his mighty hand: his decrees, respecting the present or future state of men, do not lead to despair, nor to a neglect of means, nor to a dissolute life, but tend to promote the fear of God and true holiness, which they are the source of; and the blessings of grace have a kind influence on the same; particularly the blessing of pardoning grace, which is with God, that he may be feared, Psa 130:4; and one principal part of the work of grace on the heart is the fear of God; and nothing more strongly engages to the whole worship of God, which is often meant by the fear of him, than his grace vouchsafed to men; see Heb 12:28. The Targum refers this to the vengeance of God in the world: and Jarchi, to the unusual phenomena in it; as the flood, the sun's standing still and going backward, and the like. (o) Miphalot Elohim Tract. 8. c. 7. fol. 57. 4.

"I realised that whatever God does will endure forever: nothing can be added to it and nothing taken away, and God has acted so that man should fear Him. "There is nothing in the world that is new. The course of the sun and moon in turn and the dryness and verdure of the earth and trees are born and take shape with the world itself. And therefore God governed all things by a defined plan and commanded the elements to be at the disposal of man, for his use, so that when men see these things they know that there is providence and fear the appearance of God; while from the equality of the world, the natural season, order, and constancy they understand their creator. "For his invisible work in the creation of the world are clearly seen, being understood by the things which are made, even his eternal virtue and power" [Rom. 1, 20.]. If we want we can read this as if from the beginning, with the meaning of the first part already understood: "and God has acted so that man should fear Him" then this is the meaning: God made all these things, so that men fear him, and reject for another what God once created for man. But he governed perfectly, saying: "so that they should fear his appearance". [Ps. 33, 17.] The image of the Lord, indeed, is powerful over those who are wicked.

In the spiritual and higher sense one can also say the following: The invisible things are God’s creations in the real sense. They are eternal. The timely and visible things are secondary and accidental and created for the sake of the eternal ones. These visible things have come into being for the sake of humankind, which by nature is invisible regarding the soul and the inner being. The visible things cannot primarily be called God’s creations. God certainly has created them, but for the purpose of other things.

God has made creation so that human beings, through an outward picture of the greatness and beauty of created things, might [understand] that God exists. He himself manages the cosmos and looks after it so that we—while the whole cosmos is orderly guided by one commander and provider and ruler and charioteer and king—get the outward picture that there is someone who rules the cosmos. When you see a ship which is piloted and holds its course, you perceive the idea of a helmsman even if he is not visible. And if you see a chariot which travels orderly, you get the idea of a charioteer. Likewise the Creator is known by his works and the order of his providence.

(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.

(Sa1 3:12; Sa2 23:5; Psa 89:34; Mat 24:35; Jam 1:17). for ever--as opposed to man's perishing labors (Ecc 2:15-18). any thing taken from it--opposed to man's "crooked and wanting" works (Ecc 1:15; Ecc 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 (Ecc 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.

"Thus I discerned it then, that all that God will do exists for ever; nothing is to be added to it, and nothing taken from it: God has thus directed it, that men should fear before Him." This is a conclusion derived from the facts of experience, a truth that is valid for the present and for the time to come. We may with equal correctness render by quidquid facit and quidquid faciet. But the pred. shows that the fut. expression is also thought of as fut.; for הוּ יה לע does not mean: that is for ever (Hitz.), which would be expressed by the subst. clause הוּא לעולם; but: that shall be for ever (Zck.), i.e., will always assert its validity. That which is affirmed here is true of God's directing and guiding events in the natural world, as well as of the announcements of His will and His controlling and directing providence in the history of human affairs. All this is removed beyond the power of the creature to alter it. The meaning is not that one ought not to add to or to take from it (Deu 13:1; Pro 30:6), but that such a thing cannot be done (vid., Sir. 18:5). And this unchangeableness characterizing the arrangements of God has this as its aim, that men should fear Him who is the All-conditioning and is Himself unconditioned: he has done it that they (men) should fear before Him, אשׂה שׁ, fecit ut; cf. Eze 36:27. ποιεῖν ἳνα, Rev 13:15; and "fear before Him," as at Ecc 8:12.; cf. Ch1 16:30 with Psa 96:9. The unchangeableness of God's action shows itself in this, that in the course of history similar phenomena repeat themselves; for the fundamental principles, the causal connections, the norms of God's government, remain always the same.