A TIME FOR EVERYTHING The Ecclesiastes having shown the vanity of sensual pleasures, riches, human wisdom and toil he advices us to be cheerfully content ourselves with, and make use of, what God has given us, by showing the following: 1. The mutability of all human affairs 1-10. 2. The immutability of the divine counsels 11-15. 3. The vanity of worldly honor and power 16-22. a. The proud oppressors will be judged [17] b. They are not better than the brutes [18-22]. THE MUTABILITY OF ALL HUMAN AFFAIRS 1-10 There is a season and a time for every one of God's purposes to take place, and for us to perform our duties, and prepare for future. By the divine law, all aspects of life, including human activity, is part of a determined cycle. Although man longs for something more, he can do nothing about it. He must be content to get what little happiness he can while engaging in this endless round of events. The history of the world is a cycle of events, ordained by God. Every thing in nature and in human life is under a set scheme. There is a season, or an appointed period, and a time (a predetermined occurrence) for all that takes place under the sun. Seeming chance events are all part of a huge plan. "To everything there is a season, and a time to every purpose under the heaven" [1]. + It is not the continual remembrance of God that I would hinder, but only the talking about God; nor even that as in itself wrong, but only when unreasonable; nor all teaching, but only want of moderation. As of even honey, repletion and satiety, though it be of honey, produce vomiting; and, as Solomon says and I think, there is a time for everything, and that which is good ceases to be good if it be not done in a good way; just as a flower is quite out of season in winter, and just as a man's dress does not become a woman, nor a woman's a man; and as geometry is out of place in mourning, or tears at a carouse all shall we in this instance alone disregard the proper time, in a matter in which most of all due season should be respected? Surely not, my friends and brethren. St. Gregory of Nazianzus 1. The Theological Orations, 1:5. + So that it is not the continual remembrance of God that I wouldhinder, bur only the talking about God; nor even that as in itself wrong, but only when unseasonable; nor all teaching, but only want of moderation. As of even honey repletion and satiety, though it be of honey, produce vomiting; and, as Solomon says and i think, there is a time for every thing, and that which is good ceases to be good if it be 2 not done in a good way; just as a flower is quite out of season in winter, and just as a man's dress does not become a woman, nor a woman's a man; and as geometry is out of place in mourning, or tears at a carousal; shall we in this instance alone distegard the proper time, in a matter in which most of all due season should be respected? St. Gregory Nazianzen 1. A preliminary course against Eunomians, 5. + These are the two causes of my submission and tractability. Nor is it, perchance, unreasonable that my arguments should yield and submit to them both, for there is a time to be conquered, as I also think there is for every purpose, and it is better to be honorably overcome than to win a dangerous and lawless victory. St. Gregory Nazianzen 1. In Defence of his Flight to Pontus, 103. + Such were his surroundings when he approved the wise counsel of Solomon that their is a time to every purpose: so he hid himself for a while, escaping during the time of war, to show himself when the time of peace came, as it did soon afterwards. St. Gregory Nazianzen 1. On the Great Athanathius, 21. a. "A time to be born, and a time to die" [2]. Although there is atime to die, we must take care even of our body. Our Lord asked His desiples to escape when they are persecuted, not because of fear, but for their own peace. The Arians accused St. Athanasius because of his flight when they attempted to kill him. In his defence he said: + Wherefore the Patriarch Isaac said to his son Esau, "Behold, I am old, and I know not the day of my death." Our Lord therefore, although as God, and the Word of the Father, He both knew the time measured out by Him to all, and was conscious of the time for suffering, which He Himself had appointed also to His own body; yet since He was made man for our sakes, He hid Himself when He was soughty after before that time came, as we do; when He was persecuted, He fled; and avoiding the designs of His enemies He passed by, and "so went through the middst of them" St. Athanasius 1. Defence of his Flight, 15. + And at the self-same moment ye were both dying and being born; and that Water of salvation was a5t once your grave and your mother. And what Solomon spoke of others will suit you also; for he said, in that case, There is a time to bear and a time to die; but to you, in the reverse order, there was a time to die and a time to be born; and one and the same time effected both of these, and your birth went hand in in hand with your death. St. Cyril of Jerusalem 1. Cat. Lect. 20:4. b. "A time to plant, and a time to pluck up that which is planted" [2]. c. "A time to kill, and a time to heal" [3]. d. "A time to break down, and a time to build up" [3]. e. "A time to weep, and a time to laugh" [4]. f. "A time to mourn, and a time to dance" [4]. Dancing is put as a general expressionfor joy and gladness. "You have turned my mourning into dancing" Ps. 30:11. g. "A time to cast away stones, and a time to gather stones together" [5]. 3 To cast away stones and to gather them together has been taken to refer either to the pulling down of an old building and replacing it by a new one, or to ruining fields by scattering stones on them (2 Kings 3:19, 25) and the gathering of stones to make fields fit for cultivation. Perhaps it refers to the rearing of memorials of covenantss between parties, and of of remarkable events. Such were the pillars erected by Jacob (Gen. 28:18; 31:52). Also the heaps of stones over Achan and Absalom. There is a time when covenants are made, and when they are broken; when trophies of victory are raised and scattered; a time to cast away. According to the Jewish interpretation this is a metaphor for the marriage act. h. "A time to embrace, and a time to refrain from embracing" [5]. + How explain the great merit and high honor that faithful and holy virginity has in God's eyes except that in this time to refrain from embracing, when there is a vast crowd from all nations to fill up the number of the saints, the urge to experience base pleasure of the flesh does not demand what is not required for the provision of offspring? St. Augustine 1. The Literal meaning of Genesis,7:12. (ACW) + The former was the time to embrace, the latter to refrain from embracing. St. Augustine 1. On Marriage and Concupiscence, 14. + For what Christian men of our time being free from the marriage bond, having power to contain from all sexual intercourse, seeing it to be now "a time," as it is written," "not of embracing, but of abstaining from embrace," would not choose rather to keep virginal or widowed continence, tham (now that there is no obligation from duty to human society) to endure tribulation of the flesh, without which marriages cannot be (to pass over in silence other things from which the Apostle spares.) St. Augustine 1. On the good of marriage,15. i. "A time to get, and a time to lose" [6]. j. "A time to keep, and a time to cast away" [6]. Qoheleth refers to the search after riches and honor, such possessions come and go. k. "A time to rend, and a time to sew" [7] This is a reference to the practice of rending one's clothes as a sigh of mourning, as it is said, "And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes" Gen. 37:29; and "Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshiped" Job 1:20. The time to sew is when one's grief has subsided. + This I think is the meaning of the saying: there is a time to rend, and a time to sew (Eccles.3:7), that is, that we should bread away from all that we have been evilly attached to and cleave to that which it is good to adhere to. St. Gregory of Nyssa 1. The Commentary on Ecclesiastes, sermon 7, PG 44: 724B - 732D). l. "A time to keep silence, and a time to speak" [7]. This would be parallel with the first part of the verse and would suggest that a time to keep silence refers to a time of deep emotion as is said, "Then Moses said unto Aaron, This is it that the Lord spoke, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace" Lev. 10:3. 4 + 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 Susanne's was, who did more by keeping silence that if she had spoken. For in keeping silence before men 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 Him, Who she knew could not be deceived in any way. Even, the Lord Himself in the Gospel worked out in silence the salvation of men. David rightly therefore enjoined on himself not constant silence, but watchfulness. St. Ambrose 1. Duties of the Clergy, 1:3:9. + Ecclesiastes first mentions the time to keep silence, and after that he allows a time to speak (Eccles.3:7). When, and on what matters, is it better to keep silence? Those who are concerned with morals might say that most often silence is more becoming that speech; and similarly Paul distinguishes the proper times for speech and for silence, sometimes prescribing silence, at other times commanding speech. Let no evil speech proceed from your mouth (Eph.4:29) is his law of silence. But if speech is good, to the edification of the faith, that it may administer grace to the hearers (Eph.4:29), then it is the time to speak. Let women keep silence in the churches (1 Cor.14:34), once again, gives us the time to keep silence. But if they would learn anything, let them ask their husbands at home (1 Cor.14:35), again shows us the proper time for speech. Lie not one to another (Col.3:9) suggests the proper time for silence, and speak ye the truth every man with his neighbor (Eph.4.25) is, once again, permission to speak. St. Gregory of Nyssa 1. The Commentary on Ecclesiastes, sermon 7, PG 44: 724B - 732D). + Thus it is, then, that when reason touches on those things which are beyond it, that is the time to deep silence [7]; rather it keeps the wonder of that ineffable power within the secret of our conscience, fully aware that great men have spoken not of God but rather of his works, saying: Who shall declare the powers of the Lord? (Ps.105:2) and I will relate all thy wonders(Ps.9:2), and Generation and generation shall praise thy works (Ps.144:4). St. Gregory of Nyssa 1. The Commentary on Ecclesiastes, sermon 7, PG 44: 724B - 732D). + Thus in speaking of God, when there is question of His essence, then is the time to keep silence. St. Gregory of Nyssa 1. The Commentary on Ecclesiastes, sermon 7, PG 44: 724B - 732D). + There is, however, a time to speak of those things by which we can in our lives make progress in virtue. St. Gregory of Nyssa 1. The Commentary on Ecclesiastes, sermon 7, PG 44: 724B - 732D). m. "A time to love, and a time to hate" [8]. n. "A time of war, and a time of peace" [8]. These events affect not only the relationship between individuals, but also between nations. " What profit has he that works in that wherein he labors? I have seen the travail, which God has given to the sons of men to be exercised in it" [9-10]. Man is unable to comprehend or change God's order. THE IMMUTABILITY OF THE DIVINE COUNCILS 11-15 The tradition of the sages said that there is an appropriate time for all things. Nothing happens haphazardly or outside its time. But we do not know what or why the appropriate time is. [1. The Collegeville Bible Commentary, p. 817.] 5 "He has made everything beautiful in his time: also he has set the world in their heart, so that no man can find out the work that God makes from the beginning to the end" [11]. He asserts that everything is beautiful in its own time, and that God has made it so. Although the word "beautiful" is generally used in the Old Testament with the sense of physical beauty, it appears that this is an allusion to such a concept as that is an allusion to such a concept as that in Gen. 1:31 regarding the "appropriates" of all creation. [1. The Wycliffe Bible Commentary, Ecc. 3:1-4:16.]It denotes fittingness of arrangement. [1. Interpreter's Concise Commentary, The Book of Ecclesiastes, Harvey H. Guthrie, p. 251.] Everything is exactly as God wants it. He has ordered all of life's occurrences according to His will. He has also given men mind that look beyond daily occurrences to the total sweep of life. Yet the human mind has been limited, so that no man can find out the work that God makes; he can never solve all the seeming paradoxes of life. God has given man reasoning power, but He has not given him to unravel all mysteries. This verse is the most controversial sentence inn the book. The crucial word "in eternity." Some have tried to defend the king James translation "world." Others have suggested various emendations-for example, "toil," "mystery," "forgetfulness." According to Volgate God has handed over "the world" (olam) to men, that is to say, the total of all events and of God's works has been placed in man's mind with the result that it is too great a task to grasp. It is possible and attractive to translate "olam" by "eternity," as in Septuagint. In this case the meaning is that man's longing cannot be restricted and continues in unending tension. More recently "olam" has been referred to Ugaritic root "glm" with the meaning of "becoming dark." Although everything has been made good, beautiful, appropriate, man cannot grasp it, since darkness is set in his mind. This last view is most in keeping with Qoheleth's conception. [Nelson: A New Catholic Commentary..., p. 515.] "I know that there is no good in them, but for {a man} to rejoice, and to do good in his life. (13) And also that every man should eat and drink, and enjoy the good of all his labor, {it} is the gift of God. (14) I know that, whatsoever God does, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God does {it}, that {men} should fear before him. (15) That which has been is now; and that which is to be has already been; and God requires that which is past" [11-15]. Believers find meaning in life when they cheerfully accept it from the hand of God. They trust God who alone can put things back in their proper place. Qoheleth cannot be accused of any materialistic or hedonistic view of life, since he considers the means of enjoyment and the ability to enjoy as God's gifts. The thought of an unchanging world [14] is not to be equated with a pessimistic outlook on life, but suggests God's permanence and is intended to lead man to humility and fear of God. {Nelson: A New Catholic Commentary.., p. 516.] Human wisdom can neither add nor subtract anything from the totality of what God has ordained (verse 14). [1. Interpreter's Concise Commentary, The Book of Ecclesiastes, Harvey H. Guthrie, p. 251.] 6 Not only are all things determined by God, but all things are recurrent. God restores "what have been driven away", i.e. that which is past. THE VANITY OF WORLDLY HONOR AND POWER 16-22 Miscarriage of justice in life should be rectified in some future life a. The proud oppressors will be judged [16, 17] In the courts of law, where one might expect the proper administration of justice, there is, instead, wickedness and iniquity. The solution to this problem is that God will someday right the wrongs which have been committed, for there is a time which He has appointed for all things. "And moreover I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that iniquity was there. I said in mine heart, God shall judge the righteous and the wicked: for {there is} a time there for every purpose and for every work" [16, 17]. Corruption prevails at the very center of the judicial administration,but Eccl believes in God's just judgment. The text, however, does not specify whether it is in this life or after death. This belief in God's eventual judgment,however, is not very consoling,for in a way men are similar to beasts. b. They are not better than the brutes [18-22] Not only the wicked will be judged in the future by the Just God, but even in this life they might see that they themselves are beasts. They are alike in the shortness of their life. Both have the same life breath (ruah), but all, men and animals, return to dust (cf. Gen. 3:19). Qoheleth is not thinking here of Sheol, but simply of the common sepulcher. "I said in mine heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts. (19) For that which befalls the sons of men befalls beasts; even one thing befalls them: as the one dies, so dies the other; yea, they have all one breath; so that a man has no preeminence above a beast: for all {is} vanity. (20) All go unto one place; all are of the dust, and all turn to dust again" [18-20]. Breathing is the sign of life, but neither man nor animal have control over their life breath which comes to them from elsewhere. Where does this life-breath go at the moment of death? The life-breath of man goes upward and that of the beast goes downward, some say. "But who knows?" asks Qoheleth. Later (12:7) he affirms that the life-breath returns to its source. Here he wishes only to emphasize the common fate of man and animal: they end in death. "Who knows the spirit of man that goes upward, and the spirit of the beast that goes downward to the earth? (22) Wherefore I perceive that {there is} nothing better, than that a man should rejoice in his own works; for that {is} his portion: for who shall bring him to see what shall be after him?" [18-22]. 7 Human life is no different from that of the beasts in its meaningless mobement toward death (3:18- 21). Further, what takes place in ti makes death desirable (4:1-3). These observations are contrary both to the earlier Israelite conviction that history consists of moments which reveal the righteousness of God and to the later emphasis on individual rewards and punishments. [1. Interpreter's Concise Commentary, The Book of Ecclesiastes, Harvey H. Guthrie, p. 252.] The practical conclusion of Eccl's thought: Since man cannot return to life after he has died, let him enjoy to the full all the details of his present life-this is his privilege. 3:18, 17 None therefore of these things does it lay down as always good, but only when any of them are fittingly done and at the right times, so that these very things which at one time, when done at the right moment, turn out well, if they are ventured on at a wrong or unsuitable time, are found to be useless or harmful; only excepting those things which are in their own nature good or bad, and which cannot ever be made the opposite, as e.g. justice, prudence, fortitude, temperance and the rest of the virtues, or on the other hand, those faults, the description of which cannot possibly be altered or fall under the other head. Abbot Theonas 1. Cassian, Conf., 21:13. 3:22, 23 + Do not try to understand things that are too difficult for you, that is to say, Do not break the bones of Scripture, for you have no need [to see with your eyes] those things that are hidden. St. Gregory of Nyssa 1. Life Of Moses, 111. 1 Eccl 4: 9 + I who am always forward to seek intimate relations with the good and even to thrust myself upon their affection. "Two," we read, "are better than one .... for if they fall, they one will lift up his fellow..... St. Jerome 1. Letter 76:1. Eccl 4: 12 + Charity is the mother of all virtues, and the apostle's words about faith hope and charity are like that three fold cord which is not quickly broken. We believe, we hope, and through our faith and hope we are joined together in the bond of charity. St. Jerome 1. Letter 82:11. 4:8 + But if not even the whole earth is equal in value to the heacens, then he who has given up a few acres leaves as it were nothing; and even if he have given up a house or much gold he ought not to boast nor be low-spirited. Further, we should consider that even if we do not relinquish them for virtue's sake, still afterwards when we die we shall leave them berhind-very often, as the Preacher saith, to those to whom we do not wish. Why then should we not give them up for virtue's sake, that we may inherit even a kingdom? St. Athanasius 1. Life of Anthony, 17. Eccl. 4: 9 + Therefore, since most embrace virginity while still young and unformed in understanding, this before anything else should be their employment, to search out a fitting guide and master of this way, lest, in their present ignorance, they should wander from the direct route, and strike out new pass of their own in trackless wilds. "Two are better than one," says the Preacher; but a single one is easily vanquished by the foe who infests the pass which leads to God; and verily "woe to him that is alone when he falls, for he has not another to help him up." St. Gregory of Nyssa 1. On Virginity, 23. ccl 4 + And it became clear to me also how great is the envy which follows a man from his neighbors, like a sting of a wicked spirit; and I saw that he who receives it, and takes it as it were into his breast, has nothing else but to eat his own heart, and tear it, and consume both soul and body; finding inconsolable vexation in the good fortune of others. St. Gregory Thaumaturgus 1. A Metaphrase of the Book of Ecclesiastes. Eccl 4 + He who is left entirely alone, having neither brother nor son, but prospered with large possessions, lives on in the spirit of insatiable avarice, and refuses to give himself in any way whatever to goodness. And the greatest of all calamities to a man in evil fortune is the want of a friend to help and cheer him. And those who live together both double the good fortune that befalls them, and lessen the pressure of the storm of disagreeable events; so that in the day they are distinguished for their rank confidence in each other, and in the night they appear notable for their cheerfulness. But who leads a solitary life passes a species of existence full of terror to himself; not perceiving that if one should fall upon men welded closely together, he adopts a rash and perilous course, and that it is not easy to snap the threefold cord. St. Gregory Thaumaturgus 1. A Metaphrase of the Book of Ecclesiastes. eccl 4 2 + But in exercising the preacher's office, keep ""thou""this before your eyes, that your own life be rightly directed, and that ""you"" pray in behalf of the foolish, that they may get understanding, and know how to shun the doings of the wicked. St. Gregory Thaumaturgus 1. A Metaphrase of the Book of Ecclesiastes.
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