Different minds, observing and considering the same facts, are often very differently affected by them. The measure of previous experience and culture, the natural disposition, the tone and temper with which men address themselves to what is before them, - all affect the conclusion at which they arrive. The conviction produced in the mind of the Preacher of Jerusalem is certainly deserving of attention; he saw the hand of God in nature and in life, where some see only chance or fate. To see God's hand, to admire his wisdom, to appreciate his love, in our human life, - this is an evidence of sincere and intelligent piety.
I. GOD'S WORK IS PERFECT AND UNALTERABLE. "Nothing can be put to it, nor anything taken from it." This cannot be said to be the general conviction; on the contrary, men are always finding fault with the constitution of things. If they had been consulted in the creation of the universe, and in the management of human affairs, all would have been far better than it is! Now, all depends upon the end in view. The scientific man would make an optical instrument which should serve as both microscope and telescope - a far more marvelous construction than the eye. The pleasure-seeker would eliminate pain and sorrow from human life, and would make it one prolonged rapture of enjoyment. But the Creator had no intention of making an instrument which should supersede human inventions; his aim was the production of a working, everyday, useful organ of vision. The Lord of all never aimed at making life one long series of gratification; he designed life to be a moral discipline, in which suffering, weakness, and distress fulfill their own service of ministering to man's highest welfare. For the purposes intended, God's work needs no apology and admits of no improvement.
II. GOD'S WORK IS ETERNAL. All men's works are both unstable and transitory. Fresh ends are ever being approved and sought by fresh means. The laws of nature know no change; the principles of moral government are the same from age to age. When we learn to distrust our own fickleness, and to weary of human uncertainty and mutability, then we fall back upon the unchanging counsels of him who is from everlasting to everlasting.
III. GOD'S WORK HAS A PURPOSE WITH REFERENCE TO MAN. What God has done in this world he has done for the benefit of his spiritual family. Everything that is may be regarded as the vehicle of communication between the creating and the created mind. The intention of God is "that men should fear before him,"' i.e. venerate and glorify him. Our human probation and education as moral and accountable beings is his aim. Hence the obligation on our part to observe, inquire, and consider, to reverence, serve, and obey, and thus consciously and voluntarily secure the ends for which the Creator designed and fashioned us. - T,
I know that, whatsoever God doeth, it shall be for ever.
Most important and consolatory truth is contained in these words. In it the Preacher seems to find refuge from the perplexity and uncertainty of human things; on it he seems to rest that conclusion of practical wisdom which he draws from the consideration of the vanities of human life; that it is the duty, and for the happiness of man, thankfully and confidingly to enjoy the good which he possesses, as bestowed at once, and secured by the merciful and unfailing providence of God. In this truth he seems to have found a rock, on which he might set his feet securely, being delivered by the light of Divine wisdom out of the unsteady and intricate paths of human short-sightedness and folly.
I. The very NATURE OF MAN is transient and imperfect, much more THE WORKS in which he is engaged. Frail are they, and fugitive, mutable and perishable, uncertain and insecure, never continuing in one stay. This is the very property of a dependent and finite creature, who cannot set up a will of his own, or execute a work in opposition to the will, and exempt from the control of that Supreme Power who gave him his being, and to whom he is necessarily subject. But beside this essential insufficiency in man as a mere creature, sin has marred his limited powers, and induced corruptness, as well as imperfectness into all his works.
II. Consider, in opposition to this picture of man, THE NATURE AND WORKS OF GOD; more particularly as they have relation to, and affect mankind.
1. "Whatsoever God doeth it shall be for ever."(1) Because there is no change of purpose in God.(2) Every singular decree of His will, and every several act of His power, humanly separated out of this great unity, "is, in truth, for ever," and hath in it a perpetuity, being joined on,. indissolubly and eternally, to that one all-involving and everlasting design.(3) It shall stand; because no created and superior power can interfere to overthrow it
2. But the purposes and works of God in relation to man are also perfect. They are entire, complete, and of finished excellence.
3. But especially, whatsoever He doeth in the covenant of His mercy, and in the salvation provided for man in His Son, our Lord Jesus Christ "shall be for ever; nothing can be put to it, nor anything taken from it."(1) It is eternal, unfailing, and unchangeable in Christ, by whom it hath been executed and accomplished.(2) This salvation is also eternal in God's purpose and decree of mercy.(3) This salvation is also eternal in the work of grace and sanctification.(4) But, moreover, His salvation is perfect in itself, complete, entire, wanting nothing, neither requiring nor admitting any addition, but providing all that is needful for every sinner's recovery to everlasting life. It is a full and free salvation.
III. THE END AND MOTIVE WHICH GOD HATH IN HIS DOINGS, eternal and perfect as they are, is, that men may fear Him. Oh! what a holy and heavenly blending of gracious influences and sweet emotions is included in this godly fear; humble and awful reverence, bowing before the supreme greatness and goodness of the Lord God omnipotent; meek, and confiding trust, resting on His power and mercy, pledged, and engaged, and manifestly operating in behalf of fallen man; lively gratitude for surpassing grace, and redemption at once free and unfailing; pure and true love to infinite excellence of omnipotence and benevolence. This is sanctified, this is acceptable fear; this is that fear in which holiness must be perfected.
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Add, Added, Addition, Age, Anything, Endures, Fear, Forever, Nothing, Order, Revere, Whatever, Whatsoever, Withdrawn, Worked, WroughtOutline
1. by the necessary change of times, vanity is added to human travail11. is an excellence in God's works16. as for man, God shall judge his works hereafter, though here he be like a beastDictionary of Bible Themes
Ecclesiastes 3:14 1115 God, purpose of
8321 perfection, divine
8334 reverence, and God's nature
Ecclesiastes 3:11-14
5853 experience, of life
Library
Eternity in the Heart
'He hath made every thing beautiful in his time: also He hath set the world in their heart.'--ECCLES. iii. 11. There is considerable difficulty in understanding what precise meaning is to be attached to these words, and what precise bearing they have on the general course of the writer's thoughts; but one or two things are, at any rate, quite clear. The Preacher has been enumerating all the various vicissitudes of prosperity and adversity, of construction and destruction, of society and solitude, …
Alexander Maclaren—Expositions of Holy Scripture 'A Time to Plant'
'A time to plant.'--Eccles. iii. 2. The writer enumerates in this context a number of opposite courses of conduct arranged in pairs, each of which is right at the right time. The view thus presented seems to him to be depressing, and to make life difficult to understand, and aimless. We always appear to be building up with one hand and pulling down with the other. The ship never heads for two miles together in the same direction. The history of human affairs appears to be as purposeless as the play …
Alexander Maclaren—Expositions of Holy Scripture
For what Christian Men of Our Time Being Free from the Marriage Bond...
15. 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," [1977] would not choose rather to keep virginal or widowed continence, than (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—On the Good of Marriage
But Thou who Both Hast Sons, and Livest in that End of the World...
11. But thou who both hast sons, and livest in that end of the world, wherein now is the time not of casting stones, but of gathering; not of embracing, but of abstaining from embracing; [2244] when the Apostle cries out, "But this I say, brethren, the time is short; it remains, that both they who have wives be as not having;" [2245] assuredly if thou hadst sought a second marriage, it would have been no obedience of prophecy or law, no carnal desire even of family, but a mark of incontinence alone. …
St. Augustine—On the Good of Widowhood.
Letter xxvi. (Circa A. D. 1127) to the Same
To the Same He excuses the brevity of his letter on the ground that Lent is a time of silence; and also that on account of his profession and his ignorance he does not dare to assume the function of teaching. 1. You will, perhaps, be angry, or, to speak more gently, will wonder that in place of a longer letter which you had hoped for from me you receive this brief note. But remember what says the wise man, that there is a time for all things under the heaven; both a time to speak and a time to keep …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux
The Conclusion of the Matter
'Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them; 2. While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain; 3. In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened, 4. And the doors shall be shut in …
Alexander Maclaren—Expositions of Holy Scripture
Of Self-Annihilation
Of Self-Annihilation Supplication and sacrifice are comprehended in prayer, which, according to S. John, is "an incense, the smoke whereof ascendeth unto God;" therefore it is said in the Apocalypse that "unto the Angel was given much incense, that he should offer it with the prayers of all Saints'' (Chap. viii. 3). Prayer is the effusion of the heart in the Presence of God: "I have poured out my soul before God" saith the mother of Samuel. (1 Sam. i. 15) The prayer of the wise men at the feet of …
Madame Guyon—A Short and Easy Method of Prayer
Introductory Note.
[a.d. 145-220.] When our Lord repulsed the woman of Canaan (Matt. xv. 22) with apparent harshness, he applied to her people the epithet dogs, with which the children of Israel had thought it piety to reproach them. When He accepted her faith and caused it to be recorded for our learning, He did something more: He reversed the curse of the Canaanite and showed that the Church was designed "for all people;" Catholic alike for all time and for all sorts and conditions of men. Thus the North-African …
Tertullian—Apology
The Lapse of Time.
"Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest."--Eccles. ix. 10. Solomon's advice that we should do whatever our hand findeth to do with our might, naturally directs our thoughts to that great work in which all others are included, which will outlive all other works, and for which alone we really are placed here below--the salvation of our souls. And the consideration of this great work, …
John Henry Newman—Parochial and Plain Sermons, Vol. VII
"For they that are after the Flesh do Mind,"
Rom. viii. s 5, 6.--"For they that are after the flesh do mind," &c. "For to be carnally minded is death, but to be spiritually minded is life and peace." There are many differences among men in this world, that, as to outward appearance, are great and wide, and indeed they are so eagerly pursued, and seriously minded by men, as if they were great and momentous. You see what a strife and contention there is among men, how to be extracted out of the dregs of the multitude, and set a little higher …
Hugh Binning—The Works of the Rev. Hugh Binning
How the Silent and the Talkative are to be Admonished.
(Admonition 15.) Differently to be admonished are the over-silent, and those who spend time in much speaking. For it ought to be insinuated to the over-silent that while they shun some vices unadvisedly, they are, without its being perceived, implicated in worse. For often from bridling the tongue overmuch they suffer from more grievous loquacity in the heart; so that thoughts seethe the more in the mind from being straitened by the violent guard of indiscreet silence. And for the most part they …
Leo the Great—Writings of Leo the Great
The Holy War,
MADE BY SHADDAI UPON DIABOLUS, FOR THE REGAINING OF THE METROPOLIS OF THE WORLD; OR, THE LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL. THE AUTHOR OF 'THE PILGRIM'S PROGRESS.' 'I have used similitudes.'--Hosea 12:10. London: Printed for Dorman Newman, at the King's Arms in the Poultry; and Benjamin Alsop, at the Angel and Bible in the Poultry, 1682. ADVERTISEMENT BY THE EDITOR. Bunyan's account of the Holy War is indeed an extraordinary book, manifesting a degree of genius, research, and spiritual …
John Bunyan—The Works of John Bunyan Volumes 1-3
A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it …
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.
"Who Walk not after the Flesh, but after the Spirit. For they that are after the Flesh,"
Rom. viii. 4, 5.--"Who walk not after the flesh, but after the Spirit. For they that are after the flesh," &c. If there were nothing else to engage our hearts to religion, I think this might do it, that there is so much reason in it. Truly it is the most rational thing in the world, except some revealed mysteries of faith, which are far above reason, but not contrary to it. There is nothing besides in it, but that which is the purest reason. Even that part of it which is most difficult to man, …
Hugh Binning—The Works of the Rev. Hugh Binning
Appendix 2 Extracts from the Babylon Talmud
Massecheth Berachoth, or Tractate on Benedictions [76] Mishnah--From what time is the "Shema" said in the evening? From the hour that the priests entered to eat of their therumah [77] until the end of the first night watch. [78] These are the words of Rabbi Eliezer. But the sages say: Till midnight. Rabban Gamaliel says: Until the column of the morning (the dawn) rises. It happened, that his sons came back from a banquet. They said to him: "We have not said the Shema.'" He said to them, "If the column …
Alfred Edersheim—Sketches of Jewish Social Life
Ecclesiastes
It is not surprising that the book of Ecclesiastes had a struggle to maintain its place in the canon, and it was probably only its reputed Solomonic authorship and the last two verses of the book that permanently secured its position at the synod of Jamnia in 90 A.D. The Jewish scholars of the first century A.D. were struck by the manner in which it contradicted itself: e.g., "I praised the dead more than the living," iv. 2, "A living dog is better than a dead lion," ix. 4; but they were still more …
John Edgar McFadyen—Introduction to the Old Testament
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