Exegetical and Hermeneutical Commentary of Ecclesiastes 3:14
I know that, whatsoever God doeth, it shall be forever: nothing can be put to it, nor any thing taken from it: and God doeth [it], that [men] should fear before him.
14. I know that, whatsoever God doeth ] We ask once again whether we are brought face to face with the thought of an iron destiny immutably fixing even the seeming accidents of life, and excluding man’s volition from any share in them, or whether the writer speaks of an order which men may, in the exercise of their freedom, transgress. And the answer, as before, is that the Debater, while he recognises man’s freedom, has come to see a purpose and an order even in those accidents. So Epicurus himself taught that it was better to hold even the popular belief as to the Gods than to be in bondage to the dogma of a destiny (Diog. Laert. x. 1, 134). The Eternal Law fulfils itself “whether men will hear or whether they will forbear.” They cannot add to it or take from it, but they retain the power of obeying or resisting it. It partakes so far of the character which was afterwards ascribed to a special revelation (Rev 22:18-19).
God doeth it, that men should fear before him ] There is a profound psychological truth in the thought thus expressed. Men may dream that they can propitiate or change an arbitrary will, but no reverential awe, no fear of God, is so deep as that which rises from the contemplation of a Righteousness that does not change. So, in like manner, the unchangeableness of the Divine Will is made a ground of confidence and hope in the midst of perturbations (Mal 3:6).
Fuente: The Cambridge Bible for Schools and Colleges
The last clause of this verse goes beyond a declaration of the fact of Gods government of the world Ecc 2:26 by adding the moral effect which that fact is calculated to produce on those who see it. It is the first indication of the practical conclusion Ecc 12:13 of the book.
Fuente: Albert Barnes’ Notes on the Bible
Ecc 3:14
I know that, whatsoever God doeth, it shall be for ever.
The eternity and perfection of the Divine purposes and doings
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 Gods 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 sinners 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. (J. O. Parr, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. I know that whatsoever God doeth, it shall be for ever] leolam, for eternity; in reference to that grand consummation of men and things intimated in Ec 3:11. God has produced no being that he intends ultimately to destroy. He made every thing in reference to eternity; and, however matter may be changed and refined, animal and intellectual beings shall not be deprived of their existence. The brute creation shall be restored, and all human spirits shall live for ever; the pure in a state of supreme and endless blessedness, the impure in a state of indestructible misery.
Nothing can be put to it] No new order of beings, whether animate or inanimate, can be produced. God will not create more; man cannot add.
Nor any thing taken from it] Nothing can be annihilated; no power but that which can create can destroy. And whatever he has done, he intended to be a means of impressing a just sense of his being, providence, mercy, and judgments, upon the souls of men. A proper consideration of God’s works has a tendency to make man a religious creature; that is, to impress his mind with a sense of the existence of the Supreme Being, and the reverence that is due to him. In this sense the fear of God is frequently taken in Scripture. The Hebrew of this clause is strongly emphatic: vehaelohim asah sheiyireu millephanaiv;
“And the gods he hath done, that they might fear from before his faces.” Even the doctrine of the eternal Trinity in Unity may be collected from numberless appearances in nature. A consideration of the herb trefoil is said to have been the means of fully convincing the learned Erasmus of the truth of the assertion, These Three are One: and yet three distinct. He saw the same root, the same fibres, the same pulpy substance, the same membraneous covering, the same colour, the same taste, the same smell, in every part; and yet the three leaves distinct: but each and all a continuation of the stem, and proceeding from the same root. Such a fact as this may at least illustrate the doctrine. An intelligent shepherd, whom he met upon the mountains, is said to have exhibited the herb, and the illustration while discoursing on certain difficulties in the Christian faith. When a child, I heard a learned man relate this fact.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Whatsoever God doeth, it shall be for ever; all Gods counsels or decrees are eternal and unchangeable, and his providence works effectually, so as men cannot resist or hinder it.
Nothing can be put to it, nor any thing taken from it; men can neither do any thing besides or against Gods counsel and providence, nor hinder any work or act of it.
That men should fear before him; not that men should make this an occasion of despair, or idleness, or dissoluteness, as some abuse this doctrine, but that, by the consideration of his sovereign and irresistible power in the disposal of all persons and things as pleaseth him, men should learn to trust in him, to submit to him, to fear to offend or rebel against him, and more carefully and industriously to study to please him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. (1Sa 3:12;2Sa 23:5; Psa 89:34;Mat 24:35; Jas 1:17).
for everas opposed toman’s perishing labors (Ec2:15-18).
any thing taken fromitopposed 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 inits proper season (Ecc 3:12;Ecc 3:13), not setting asideGod’s order, but observing deep reverence towards God; for themysteriousness and unchangeableness of God’s purposes are designed tolead “man to fear before Him.” Man knows not the event ofeach act: otherwise he would think himself independent of God.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, Ec 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 Ge 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 Ec 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,
Ps 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, Ps 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.
Fuente: John Gill’s Exposition of the Entire Bible
“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 does not mean: that is for ever (Hitz.), which would be expressed by the subst. clause ; 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, , fecit ut ; cf. Eze 36:27. , Rev 13:15; and “fear before Him,” as at Ecc 8:12.; cf. 1Ch 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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
GOD’S STEADFAST GOVERNMENT
Verses 14-15 affirm the steadfastness of God’s government of the universe for the PURPOSE that men FEAR (reverence) God, a fact repeatedly emphasized in Ecc 3:14; Ecc 5:7; Ecc 7:18; Ecc 8:12-13; and Ecc 12:13. Like the recurring cycles of nature in Ecc 1:9-10, God’s judgment will be all-inclusive, covering past and present, 2Pe 2:4-9.
Fuente: Garner-Howes Baptist Commentary
14. It shall be for ever The order of nature and the scope of human life and destiny are alluded to as remaining uniform to the latest generation of men. The wants and woes, the pangs and passions, the joy and gladness, of our race are uniform. This uniformity becomes sublime and impressive when contrasted with the temporary and changeful arrangements of men. “ Thou art the same.” “ Thou changest not.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Ecc 3:14. Whatsoever God doeth Whatsoever God shall do, the same shall be for ever. Desvoeux.
Fuente: Commentary on the Holy Bible by Thomas Coke
Ecc 3:14 I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth [it], that [men] should fear before him.
Ver. 14. I know that whatsoever God doeth it shall be for ever, ] i.e., That his decree is unchangeable, that his “counsel shall stand,” Pro 19:21 that the sun may sooner be stopped in his course than God hindered of his will or in his work, since his power and grace is irresistible. Nature, angels, devils, men, may all be resisted, and so miss their design. Not so God. For who hath resisted his will? Vain men, while (like proud and yet brittle clay) they will be knocking their sides against the solid and eternal decree of God, break themselves in pieces, as Adonijah did. 1Ki 1:5-9 ; 1Ki 1:41-43 And while, with Pompey, vanquished by Julius Caesar, they complain that there is a great mist upon the eye of Divine providence, they do but blame the sun, because of the soreness of their bleary eyes. Certain it is, and Solomon knows it – though the best of heathens doubted it when they saw good men suffer, bad men prosper – that every creature walks blindfold; only he that dwells in light sees whither they go; and that the chariots of all effects and actions come forth from between those “mountains of brass,” God’s provident decrees and counsels most firm and immutable. Zec 6:1
That men should fear before him.
a Ludovicus II
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
for ever. Same word as “world “in Ecc 3:11. See note on Ecc 1:4.
Fuente: Companion Bible Notes, Appendices and Graphics
fear
(See Scofield “Psa 19:9”).
Fuente: Scofield Reference Bible Notes
whatsoever: Psa 33:11, Psa 119:90, Psa 119:91, Isa 46:10, Dan 4:34, Dan 4:35, Act 2:23, Act 4:28, Rom 11:36, Eph 3:11, Tit 1:2, Jam 1:17
nothing: Psa 76:10, Pro 19:21, Pro 21:30, Pro 30:6, Isa 10:12-15, Dan 8:8, Dan 11:2-4, Joh 19:10, Joh 19:11, Joh 19:28-37, Act 5:39
God doeth it: Psa 64:9, Isa 59:18, Isa 59:19, Rev 15:4
Reciprocal: Deu 32:4 – his work Job 23:13 – who can Job 42:2 – can be withholden from thee Psa 119:152 – thy testimonies Psa 119:160 – and every one Ecc 1:15 – crooked Ecc 8:12 – fear before Ecc 9:11 – but Mat 6:27 – by
Fuente: The Treasury of Scripture Knowledge
Ecc 3:14. Whatsoever God doeth, it shall be for ever All Gods counsels or decrees are eternal and unchangeable. Nothing can be put to it Men can neither do any thing against Gods counsel and providence, nor hinder any work or act of it. God doth it, that men should fear before him That, by the consideration of his power, in the disposal of all persons and things, men should learn to trust in him, to submit to him, to fear to offend him, and more carefully study to please him.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3:14 I know that, whatever God doeth, it shall be for {e} ever: nothing can be added to it, nor any thing taken from it: and God doeth [it], that [men] should fear before him.
(e) That is, man will never be able to prevent God’s work, but as he has determined so it will come to pass.
Fuente: Geneva Bible Notes
Solomon described God’s plans and our proper response in view of our inability to comprehend them fully. He said we should fear God. This is a common emphasis in all Hebrew wisdom literature.