Exegetical and Hermeneutical Commentary of Ecclesiastes 3:17

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.

17. God shall judge the righteous and the wicked ] The words “I said in my heart” introduce this as the first thought that rises unbidden at the sight of the wrong-doing in the world. It was, as it were, an immediate intuitive judgment, as distinguished from those which are introduced by “I returned,” or “I considered” (chap. Ecc 4:1; Ecc 4:4; Ecc 4:7; Ecc 4:15). In the emphatic “there is a time there,” we may, perhaps, trace, as in the grand abruptness of Medea’s blessing on her children,

.

“All good be with you! but it must be there;

Here it is stolen from you by your sire.”

Eurip. Med. 1065.

or in Plato, , (= “the journey thither ” Phaed. p. 107 d), and in the “ that world” of Luk 20:35, a passing belief in a judgment after death as redressing the wrongs of earth, soon to be, for a time, at least, traversed and overclouded by the sceptical thoughts with which the writer had come in contact. It is, however, possible that “there” may refer to the unfathomed depths of the divine Judgment which works, through long delay, at its appointed time, and in this case the thought finds a parallel in the complaint and confession of Psa 73:17-28. The one immediate conviction is, however, balanced in the conflict of thought through which the Debater is passing, by another which seems incompatible with it.

Fuente: The Cambridge Bible for Schools and Colleges

Ecc 3:17

God shall judge the righteous and the wicked.

The reasonableness and equity of a future judgment

I. It is reasonable and equal that there should be a future judgment.

1. Seeing all men come hither without any knowledge or choice, having their life, as it were, obtruded on them; and seeing ordinarily (according to the general complaints of men) the pains of this life do overbalance its pleasures; so that it seemeth, in regard to what men find here, a punishment to be born; it seemeth also thence equal that men should he put into a capacity, on their good behaviour in this troublesome state, of a better state hereafter, in compensation for what they endure here; otherwise God might seem not to have dealt fairly with His creatures.

2. Seeing man is endued with a free choice and power over his actions, and thence by a good or bad use thereof is capable of deserving well or ill, it is just that a respective difference be made, according to due estimation; and that men answerably should be proceeded with either here or hereafter, reaping the fruits of what they voluntarily did sow.

3. Seeing there is a natural subordination of man to God, as of a creature to his Maker, as of a subject or servant to his lord, as of a client or dependant to his patron, protector, and benefactor, whence correspondent obligations do result; it is just that men should be accountable for the performance, and for the violation or neglect of them.

4. Seeing also there are natural relations of men to one another, and frequent transactions between them, founding several duties of humanity and justice; the which may be observed or transgressed; so that some men shall do, and others suffer much injury, without any possible redress from otherwhere, it is fit that a reference of such cases should be made to the common Patron of right, and that by Him they should be so decided, that due amends should he made to one party, and fit correction inflicted on the other.

5. Whereas also there are many secret good actions, many inward good dispositions, good wishes, and good purposes, unto which here no honour, no profit, no pleasure, no sort of benefit is annexed, or indeed well can be (they being indiscernible to men), there are likewise many bad practices and designs concealed or disguised, so as necessarily to pass away without any check, any disgrace, any damage or chastisement here, it is most equal that hereafter both these kinds should be disclosed, and obtain answerable recompense.

6. There are also persons whom, although committing grievous wrong, oppression, and other heinous misdemeanours, offensive to God and man, yet, by reason of the inviolable sacredness of their authority, or because of their uncontrollable power, no justice hero can reach, nor punishment can touch; who therefore should be reserved to the impartial and irresistible judgment of God.

7. On these and the like accounts, equity requireth that a judgment should pass on the deeds of men; and thereto the common opinions of men and the private dictates of each mans conscience do attest.

8. Every man also having committed any notable misdemeanour (repugnant to piety, justice, or sobriety), doth naturally accuse himself for it, doth in his heart sentence himself to deserve punishment, and doth stand possessed with a dread thereof; so, even unwillingly, avouching the equity of a judgment, and by a forcible instinct presaging it to come.

II. It is further, on divers accounts, requisite and needful that men should have an apprehension concerning such a judgment appointed by God, and consequently that such an one should really be.

1. It is needful to engage men on the practice of any virtue, and to restrain them from any vice; for that indeed without it, no consideration of reason, no provision of law here, can he much available to those purposes.

2. The same supposition is also needful for the welfare of human society; the which, without the practice of justice, fidelity, and other virtues, can hardly subsist; without which practice indeed a body of men would be worse than a company of wolves or foxes; and vain it were to think that it can anywhere stand without conscience; and conscience, without fear checking, or hope spurring it on, can be no more than a name: all societies, therefore, we may see, have been fain to call in the notion of a future judgment to the aid of justice and support of fidelity; obliging men to bind their testimonies by oaths, and plight their truth by sacraments; implying a dread of that Divine judgment to which they solemnly do then appeal and make themselves accountable.

3. But, further, the persuasion concerning a future judgment is, on peculiar accounts, most requisite to the support of religion and defence of piety. It is certain that no authority, on whatever reason or equity grounded, if it do not present competent encouragements to obedient subjects, if it do not hold forth an armed hand, menacing chastisement to the refractory, will signify anything, or be able to sustain the respect due to it; so it is generally; and so it is even in regard to God, the sovereign King and Governor of the world, as piety doth suppose Him: His authority will never be maintained, His laws will never be obeyed, the duties towards Him will never be minded, without influence on the hopes and fears of men; they will not yield to Him any reverence, they will nowise regard His commands, if they may not from their respect and obedience expect good benefit, if they dread not a sore vengeance for their rebellion or neglect; nothing to them will seem more fond than to serve Him who doth not well requite for the performance, than to revere Him, who doth not soundly punish for the neglect of His service. Forasmuch also as piety doth require duties somewhat high and hard, as much crossing the natural inclinations and desires of men, it peculiarly, for the overruling such aversion, doth need answerably great encouragements to the practice, and determents from the transgression of what it requireth; on which score it may also further appear that temporal judgments and recompenses here are not sufficient to procure a due obedience to the laws of piety; for how indeed can he, that for the sake of piety doth undergo disgrace, loss, or pain, expect to be satisfied here? What other benefits can he presume on beside those which he doth presently forfeit? (Isaac Barrow, D. D.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 17. For there is a time there for every purpose] Man has his time here below, and God shall have his time above. At his throne the judged shall be rejudged, and iniquity for ever close her mouth.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

I said in mine heart, mine heart was sorely grieved at this disorder, but I quieted it with this consideration,

God shall judge the righteous and the wicked; absolving and saving the just, and condemning the wicked.

A time, fixed by Gods unalterable decree. He implies, that as this life is the sinners time in which he doth whatsoever seemeth good in his own eyes, so God will have his time to reckon with them, and rectify all these disorders.

There; in the presence or at the judgment-seat of God; which is easily understood out of the foregoing words, the relative being put for the antecedent, as it is Num 7:89; Est 9:25; Job 1:21; Psa 14:5; 114:2. Or it may be rendered then, as this particle is used, Psa 14:5; Hos 2:15, and as it is usual in other authors for adverbs of place to be put for adverbs of time.

For every purpose, and for every work; for the examining and judging, not only all mens practices or open actions, but also all their secret thoughts and purposes; all the evil which they either did, or designed, or desired, or endeavoured to do. The design of this verse is partly to strike a terror into oppressing potentates, and partly to satisfy the doubts and support the spirits of good men, who are oppressed in this life.

Fuente: English Annotations on the Holy Bible by Matthew Poole

17. Solution of it. There is acoming judgment in which God will vindicate His righteous ways. Thesinner’s “time” of his unrighteous “work” isshort. God also has His “time” and “work” ofjudgment; and, meanwhile, is overruling, for good at last, what seemsnow dark. Man cannot now “find out” the plan of God’s ways(Ecc 3:11; Psa 97:2).If judgment instantly followed every sin, there would be no scope forfree will, faith, and perseverance of saints in spite ofdifficulties. The previous darkness will make the light at last themore glorious.

there (Job3:17-19) in eternity, in the presence of the Divine Judge,opposed to the “there,” in the human place of judgment (Ec3:16): so “from thence” (Ge49:24).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

I said in mine heart, God shall judge the righteous and the wicked,…. This he considered in his mind, and set it down for a certain truth, and which relieved him under the consideration of the sad perversion of justice; and made him easy under it, and willing to leave things to him that judgeth righteously, and wait his time when everything that was now wrong would be set right: he knew from reason, from tradition, and from the word of God, that there was a judgment to come, a general, righteous, and eternal one; that this judicial process would be carried on by God himself, who is holy, righteous, just, and true, omniscient, and omnipotent; and, being the Judge of all the earth, would do right; when he would vindicate the righteous, and clear them from all calumnies and charges; acquit and justify them, and condemn the wicked, pass a just sentence on them, and execute it;

for [there is] a time there for every purpose, and for every work; or “then”, as Noldius; in the day of the great judgment, as the Targum adds; and which continues to paraphrase the words thus,

“for a time is appointed for every business, and for every work which they do in this world they shall be judged there;”

there is a time fixed, a day appointed, for the judgment of the world; though of that day and hour knows no man; yet, it is settled, and will certainly come, Ac 17:31; and when it is come, every purpose, counsel, and thought of men’s hearts, will be made manifest, as well as every work, good or bad, open or secret, yea, every idle word, and men will be judged according to these; see 1Co 4:5

Mt 12:36.

Fuente: John Gill’s Exposition of the Entire Bible

“I said in mine heart: God shall judge the righteous as well as the wicked: for there is there a time for every purpose and for every work.” Since “the righteous” stands first, the word has here the double sense of judging [ richtens = setting upright] = acting uprightly, justly by one, as in the shofteni of Psa 7:9; Psa 26:1, etc., and of judging = inflicting punishment. To the righteous, as well as to the wicked,

(Note: The lxx (in Aquila’s manner): – according to the Talm. hermeneut. rule, that where the obj. is designated by , with that which is expressly named, something else is associated, and is to be thought of along with it.)

God will administer that which of right belongs to them. But this does not immediately happen, and has to be waited for a long time, for there is a definite time for every undertaking (Ecc 3:1), and for ( , in the more modern form of the language, interchanges promiscue with ht and , e.g., Jer 19:15; Eze 22:3; Ewald, 217 i) every work there is a “time.” This , defended by all the old interpreters, cannot have a temporal sense: tunc = in die judicii (Jerome, Targ.), cf. Psa 14:5; 36:13, for “a time of judgment there is for all one day” is not intended, since certainly the (day of judgment) is this time itself, and not the time of this time. Ewald renders as pointing to the past, for he thus construes: the righteous and the unrighteous God will judge (for there is a time for everything), and judge ( vav thus explicat., “and that too,” “and indeed”) every act there, i.e., everything done before. But this is not only heavy, but also ambiguous and purposeless; and besides, by this parenthesizing of the words for there is a time for everything, the principal thought, that with God everything, even His act of judgment, has its time, is robbed of its independence and of the place in the principal clause appropriate to it. But if is understood adverbially, it certainly has a local meaning connected with it: there, viz., with God, apud Deum ; true, for this use of the word Gen 49:24 affords the only example, and it stands there in the midst of a very solemn and earnest address. Therefore it lies near to read, with Houbig., Dderl., Palm., and Hitz., , “a definite time … has He (God) ordained;” ( ) is the usual word for the ordinances of God in the natural world and in human history (Pro 8:29; Exo 21:13; Num 24:23; Hab 1:12, etc.), and, as in the Assyr. simtuv , so the Heb. ( ), 2Sa 13:32, signifies lot or fate, decree.

(Note: Vid., Schrader’s Keilsch. u. A. T. p. 105, simtu ubilsu , i.e., fate snatched him away (Heb. simah hovilathhu ), cf. Fried. Delitzsch’s Assyr. Stud. p. 66f.)

With this reading, Elster takes exception to the position of the words; but at Jdg 6:19 also the object goes before , and “unto every purpose and for every work” is certainly the complement of the object-conception, so that the position of the words is in reality no other than at Ecc 10:20; Dan 2:17. Quite untenable is Herzfeld’s supposition (Frst, Vaih.), that has here the Talm. signification: aestimat , taxat , for (1) this = Arab. sham , has not , but the accus. after it; (2) the thought referring to the tie on which Ecc 3:18 rests is thereby interrupted. Whether we read , or take in the sense of (Job 25:2; Job 23:14, etc.), the thought is the same, and equally congruous: God will judge the innocent and the guilty; it shall be done some time, although not so soon as one might wish it, and think necessary, for God has for every undertaking and for every work its fixed time, also its judicial decision ( vid., at Psa 74:3); He permits wickedness, lets it develope itself, waits long before He interposes ( vid., under Isa 18:4.).

Reflecting on God’s delay to a time hidden from men, and known only to Himself, Koheleth explains the matter to himself in the following verse: –

Fuente: Keil & Delitzsch Commentary on the Old Testament

(17) A time thereviz., with God. In this verse a judgment after this life is clearly spoken of, but not yet asserted as a conclusion definitely adopted, but only as a belief of the writers conflicting with the doubts expressed in the following verses. 1 said in mine heart, with which Ecc. 3:17-18 both begin, conveys the idea, I thought, and yet again I thought. The writer returns again to speak of the punishment of the wicked in Ecc. 8:15; Ecc. 11:9.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

17. God shall judge The thought of a final judgment is here introduced, not so much as a matter of calm belief, as the grasping of a discouraged and despairing heart snatching at what comfort the instinct of a final adjudication and settlement may give. The word there, after time, must be understood as accompanied with a gesture skyward and forward; for the allusion must be to the future general judgment.

Fuente: Whedon’s Commentary on the Old and New Testaments

Ecc 3:17 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.

Ver. 17. I said in my heart, God shall judge, &c. ] He did not deny the Divine providence, as Averroes for this cause did; much less did he turn atheist with Diagoras, because he could not have justice done upon a fellow that had stolen a poem of his, and published it in his own name. But he concluded within himself, that God would surely take the matter into his own hand, judge those unrighteous judges, right and relieve the oppressed, “bring forth their righteousness as the light, and their innocence as the noonday,” Psa 37:6 if not in this world, yet certainly at that great assizes to be held by his Son. “Because he hath appointed a day in the which he will judge the world in righteousness, whereof he hath given assurance to all men.” Act 17:31 His petty sessions he keepeth now, letting the law pass upon some few corrupt judges by untimely death, disgraces, banishment, remorse of conscience, &c. – as he did upon Judge Morgan, that condemned the Lady Jane Grey; Judge Hales, Belknap, Empson, Dudley, that I speak not of Pilate, Felix, &c. – reserving the rest till the great assizes. 1Ti 5:24 Some he punisheth here, lest his providence – but not all, lest his patience and promise of judgment – should be called into question, as Augustine well observeth. His twenty-two learned books, De Civitate Dei, were purposely written to clear up this truth; and so were Salvian’s eight books, De gubernatione Dei, et de iusto praesentique eius iudicio.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)