10<\/strong>. I have seen the travail, which God hath given<\/em> ] Better perhaps, I have seen the labour<\/strong>, or the business.<\/strong> As before, in the preceding verse, the thinker, once back in the old groove of thought, repeats himself, and we have the very words of ch. Ecc 1:13<\/span>, but, as before, here also developed by a wider experience. In this feeling after the right “season” for each act, this craving for a harmony between man’s will and the divine order, he recognises a divinely implanted instinct which yet finds no full satisfaction.<\/p>\n Verse 10<\/span>. I have seen the travail<\/B><\/I>] Man is a sinner; and, because he is such, he suffers.<\/P> <\/p>\n I have seen, <\/B>I have diligently observed and considered upon this occasion, <\/P> the travail, <\/B>or the occupation<\/I> or business<\/I>, mens various employments, and the differing successes of them, <\/P> which God hath given to the sons of men; <\/B>either, <\/P> 1. Which God hath imposed upon men as their duty; and therefore men must labour, although it brings them no profit, as was now said. Or, <\/P> 2. Which God hath inflicted upon mankind as a just punishment for their sins; to which therefore men ought quietly to submit. <\/P> To be exercised in it; <\/B>that hereby they might have constant matter of exercise for their diligence, and patience, and submission to Gods will and providence, and for all other graces. Or, that they might be afflicted or humbled therewith<\/I>, as the same phrase is rendered by divers, Ecc 1:13<\/span>. <\/P> <\/p>\n 10.<\/B> (See on Ec1:13<\/span>).<\/P><\/p>\n I have seen the travail which God hath given to the sons of men<\/strong>,…. The pains and trouble they are at to get a little wisdom and knowledge, Ec 1:13<\/span>; and so to obtain riches and honour, peace and plenty, which sometimes they do obtain, and sometimes not; and when they do, do not keep them long, for there is a time for everything. This the wise man had observed, in a variety of instances; and he considered the end of God in it, which was for men<\/p>\n to be exercised in it<\/strong>, or “by it”; or “to afflict” or “humble [them] by it” l; to let them see that all their toil and labour signified little; all depended on a divine blessing, and no happiness was to be had in the creatures; all was vanity and vexation of spirit;<\/p>\n [See comments on Ec 1:13]<\/span>.<\/p>\n l “ad affligendum se in ea”, Montanus; “ut eos adfligat in ea, sc. per eam”, Rambachius; “ut ea redderet humiles”, Tigurine version.<\/p>\n “I saw the travail, which God gave to the children of men to fatigue themselves with it – : He hath well arranged everything beautiful in its appointed time; He hath also put eternity in their heart, so that man cannot indeed wholly search through from beginning to end the work which God accomplisheth.” As at Ecc 1:14<\/span>, is here seeing in the way of research, as elsewhere, e.g.<\/em>, at Ecc 2:24<\/span>, it is as the result of research. In Ecc 3:10<\/span> the author says that he closely considered the labour of men, and in Ecc 3:11<\/span> he states the result. It is impossible to render the word everywhere by the same German (or English) word: Ecc 1:13<\/span>, wearisome trouble; Ecc 2:26<\/span>, business; here: Geschftigkeit <\/em>, the idea is in all the three places the same, viz., an occupation which causes trouble, costs effort. What presented itself to the beholder was (1) that He (viz., God, cf. Ecc 3:10<\/span> and Ecc 3:11<\/span>) has made everything beautiful in its time. The author uses as synon. of (Ecc 3:17<\/span>); also in other languages the idea of the beautiful is gradually more and more generalized. The suffix in does not refer to God, but to that which is in the time; this word is = (Symm.), at its proper time ( vid<\/em>., Psa 1:3<\/span>; Psa 104:27<\/span>; Jer 5:24<\/span>, etc.), since, as with (together with) and (every one), the suffix is no longer thought of as such. Like , as pred. conception belongs to the verb: He has made everything beautiful; He has made everything (falling out) at its appointed time. – The beauty consists in this, that what is done is not done sooner or later than it ought to be, so as to connect itself as a constituent part to the whole of God’s work. The pret. is to be also interpreted as such: He “has made,” viz., in His world-plan, all things beautiful, falling out at the appointed time; for that which acquires an actual form in the course of history has a previous ideal existence in the knowledge and will of God ( vid<\/em>., under Isa 22:11<\/span>; Isa 37:26<\/span>).<\/p>\n That which presented itself to the beholder was – (2) the fact that He (God) had put in their hearts ( i.e.<\/em>, the hearts of men). Gaab and Spohn interpret ‘olam in the sense of the Arab. ‘ilam , knowledge, understanding; and Hitz., pointing the word accordingly , translates: “He has also placed understanding in their heart, without which man,” etc. The translation of is not to be objected to; is, however, only seldom a conjunction, and is then to be translated by eo quod <\/em>, Exo 14:11<\/span>; 2Ki 1:3<\/span>, 2Ki 1:6<\/span>, 2Ki 1:16<\/span>, which is not appropriate here; it will thus be here also a prep., and with asher<\/em> following may mean “without which,” as well as “without this, that” = “besides that” (Venet. , “except that”), as frequently , e.g.<\/em>, at Amo 9:8<\/span>. But that Arab. ‘ilam is quite foreign to the Heb., which has no word in the sense of “to rise up, to be visible, knowable,” which is now also referred <\/p>\n (Note: Vid<\/em>., Fried. Delitzsch’s Assyr. Stud<\/em>. (1874), p. 39. Otherwise Fleischer, who connects ‘alima , “to know,” with ‘alam , “to conceal,” so that to know = to be concealed, sunk deep, initiated in something (with ba<\/em> of the obj., as sh’ar , whence sha’ir , the poet as “one who marks”).)<\/p>\n to for the Assyr. as the stem-word of = highland. It is true Hitzig believes that he has found the Heb. = wisdom, in Sir. 6:21, where there is a play on the word with , “concealed:” , . Drusius and Eichhorn have here already taken notice of the Arab. ‘ilam ; but Fritzsche with right asks, “Shall this word as Heb. be regarded as traceable only here and falsely pointed only at Ecc 3:11<\/span>, and shall no trace of it whatever be found in the Chald., Syr., and Rabbin.?” We have also no need of it. That Ben-Sira has etymologically investigated the word as going back to , R. chap, “to be firm, shut up, dark” ( vid<\/em>., at Psa 10:8<\/span>), is certainly very improbable, but so much the more probable (as already suggested by Drusius) that he has introduced <\/p>\n (Note: Grtz translates eth – ha’olam by “ignorance” ( vid<\/em>., Orelli, p. 83). R. Achwa in the Midrash has added here the scriptio defectiva <\/em> with the remark, , “for the mysterious name of God is concealed from them.”)<\/p>\n into , after the Aram. , nigrescere<\/em>, the idea of making dark. Does eth – ha’olam in this passage before us then mean “the world” (Jerome, Luther, Ewald), or “desire after the knowledge of the world” (Rashi), or “worldly-mindedness” (Gesen., Knobel)? The answer to this has been already given in my Psychol<\/em>. p. 406 (2nd ed.): “In post-bibl. Heb. ‘olam denotes not only ‘eternity’ backwards and forwards as infinite duration, but also ‘the world’ as that which endures for ever ( , seculum <\/em>); the world in this latter sense is, however, not yet known <\/p>\n (Note: In the Phoen. also, ‘olam , down to a late period, denotes not the world, but eternity: melek ‘olam , ( ), seculo frugifero <\/em> on a coin = the fruit-bringing ‘olam ( ).)<\/p>\n to the bibl. language, and we will thus not be able to interpret the words of Koheleth of the impulse of man to reflect on the whole world.” In itself, the thought that God has placed the whole world in man’s heart is not untrue: man is, indeed, a micro-cosmos<\/em>, in which the macrocosmos<\/em> mirrors itself (Elster), but the connection does not favour it; for the discussion does not proceed from this, that man is only a member in the great universe, and that God has given to each being its appointed place, but that in all his experience he is conditioned by time, and that in the course of history all that comes to him, according to God’s world-plan, happens at its appointed time. But the idea by which that of time, ( ), is surpassed is not the world, but eternity, to which time is related as part is to the whole (Cicero, Inv<\/em>. i. 26. 39, tempus est pars quaedam aeternitatis <\/em>). The Mishna language contains, along with the meaning of world, also this older meaning of ‘olam , and has formed from it an adv. , aeterne<\/em>. The author means to say that God has not only assigned to each individually his appointed place in history, thereby bringing to the consciousness of man the fact of his being conditioned, but that He has also established in man an impulse leading him beyond that which is temporal toward the eternal: it lies in his nature not to be contented with the temporal, but to break through the limits which it draws around him, to escape from the bondage and the disquietude within which he is held, and amid the ceaseless changes of time to console himself by directing his thoughts to eternity.<\/p>\n This saying regarding the desiderium aeternitatis <\/em> being planted in the heart of man, is one of the profoundest utterances of Koheleth. In fact, the impulse of man shows that his innermost wants cannot be satisfied by that which is temporal. He is a being limited by time, but as to his innermost nature he is related to eternity. That which is transient yields him no support, it carries him on like a rushing stream, and constrains him to save himself by laying hold on eternity. But it is not so much the practical as the intellectual side of this endowment and this peculiar dignity of human nature which Koheleth brings her to view.<\/p>\n It is not enough for man to know that everything that happens has its divinely-ordained time. There is an instinct peculiar to his nature impelling him to pass beyond this fragmentary knowledge and to comprehend eternity; but his effort is in vain, for (3) “man is unable to reach unto the work which God accomplisheth from the beginning to the end.” The work of God is that which is completing itself in the history of the world, of which the life of individual men is a fragment. Of this work he says, that God has wrought it ; because, before it is wrought out in its separate “time,” it is already completed in God’s plan. Eternity and this work are related to each other as the accomplished and the being accomplished, they are interchangeably the to each other. is potential, and the same in conception as at Ecc 8:17<\/span>; Job 11:7<\/span>; Job 37:23<\/span>; a knowledge is meant which reaches to the object, and lays hold of it. A laying hold of this work is an impossibility, because eternity, as its name ‘olam denotes, is the concealed, i.e.<\/em>, is both forwards and backwards immeasurable. The desiderium aeternitatis <\/em> inherent in man thus remains under the sun unappeased. He would raise himself above the limits within which he is confined, and instead of being under the necessity of limiting his attention to isolated matters, gain a view of the whole of God’s work which becomes manifest in time; but this all-embracing view is for him unattainable.<\/p>\n If Koheleth had known of a future life – which proves that as no instinct in the natural world is an allusion, so also the impulse toward the eternal, which is natural to man, is no illusion-he would have reached a better ultimatum<\/em> than the following: – <\/p>\n DIVINE PURPOSE<\/strong><\/p>\n Verse 10 affirms <\/strong>that the travail (labor or tasks) of man is assigned by God, according to His divine purpose, Ecc 3:1<\/span><\/strong>.<\/p>\n Verse 11 declares <\/strong>that God has made everything beautiful in its time; also set an awareness in the heart of man of eternity, a long indefinite period of time, and no man can find out the work God maketh from the beginning to the end, Ecc 8:17<\/span><\/strong>; Rom 11:33<\/span><\/strong>.<\/p>\n 10<\/strong>. <\/strong> I have seen the travail <\/strong> This verse is preliminary to the next. Koheleth states his qualification to form the judgment there given. He has carefully scanned the various employments of men, the “travail “or business <\/em> which it has pleased God to assign to each for his earthly occupation.<\/p>\n Ecc 3:10 I have seen the travail, which God hath given to the sons of men to be exercised in it.<\/p>\n Ver. 10. I have seen the travail that God, &c.<\/strong> ] Not fortune, but Providence ordereth all cross occurrences; “a wheel” there is “within a wheel”; Eze 1:1-28 then when men may think things run on wheels, at sixes and sevens, as they say. “Humble yourselves under the mighty hand of God.” 1Pe 5:6 His holy hand hath a special stroke in all our travails. He both ordaineth Act 2:1-47 and ordereth all, Gen 1:20 altering the property, Rom 8:28 and disposing them to good, raising profit from all. Thus men afflicted Job for covetousness, the devil for malice, Ecc 1:15-16 God, for trial and exercise of his graces. “To be exercised therein,” saith the text, or, as the word signifieth, to be “humbled therewith,” to “hide pride from man,” Job 33:17 to tame and take him a link lower. “Their hearts are brought down,” saith the prophet; “they speak out of the ground,” Isa 29:4 that erst set their mouths against heaven, and said, “I am, and besides me there is none.”<\/p>\n seen the travail = considered the business. <\/p>\n travail. See note on Ecc 2:23. <\/p>\n Ecc 1:13, Ecc 1:14, Ecc 2:26, Gen 3:19, 1Th 2:9, 2Th 3:8 <\/p>\n Reciprocal: Ecc 8:9 – this<\/p>\n Ecc 3:10. I have seen the travail, &c. I have diligently observed mens various employments, and the different successes of them. Which God hath given, &c. Which God hath imposed upon men as their duty; to which therefore men ought quietly to submit. To be exercised That hereby they might have constant matter of exercise for their diligence, and patience, and submission to Gods will and providence.<\/p>\n 3:10 I have seen the labour, which God hath given to the sons of men {b} to be exercised in it.<\/p>\n (b) Read Ecc 1:13.<\/p>\n God’s plan is unfathomable. Nevertheless, God has an appropriate time for every activity (Ecc 3:11). The meaning is not, "beautiful in its own way," as the song goes. God has also placed within the heart of every person a sense of something eternal and a desire to know the eternal significance of what we do (Ecc 3:11, "set eternity in their heart"). [Note: Delitzsch, p. 261.] <\/span><\/p>\n "This quest is a deep-seated desire, a compulsive drive, because man is made in the image of God to appreciate the beauty of creation (on an aesthetic level); to know the character, composition, and meaning of the world (on an academic and philosophical level); and to discern its purpose and destiny (on a theological level). . . . Man has an inborn inquisitiveness and capacity to learn how everything in his experience can be integrated to make a whole." [Note: Kaiser, p. 66.] <\/span><\/p>\n "’Eternity<\/span>’ to Old Testament people was not timelessness or absence<\/span> of time. They knew no such realm. It was, rather, extension<\/span> of time-as far back and as far forward as one could imagine-’time in its wholeness’ (JB), ’sense of time past and future’ (NEB)." [Note: Hubbard, pp. 106-7.] <\/span><\/p>\n The idea of a timeless, ideal state is Platonic, not biblical. We cannot grasp fully all of God’s plans. Consequently, because we cannot see the full consequences of our works beyond the grave, our labor lacks ultimate gratification.<\/p>\n Ecc 3:11 "summarizes the teacher’s whole argument, and in context (Ecc 3:10-15) it serves equally well as a summary for the entire wisdom corpus." [Note: Walter C. Kaiser Jr., "Integrating Wisdom Theology into Old Testament Theology: Ecclesiastes 3:10-15," in A Tribute to Gleason Archer, p. 206.] <\/span><\/p>\n One writer suggested that the Hebrew word translated "eternity" should be re-pointed (i.e., the vowels should be replaced with other vowels), in which case it means "darkness." [Note: Brian P. Gault, "A Reexamination of ’Eternity’ in Ecclesiastes 3:11," Bibliotheca Sacra 165:657 (January-March 2008):39-57.] <\/span><\/p>\n I have seen the travail, which God hath given to the sons of men to be exercised in it. 10. I have seen the travail, which God hath given ] Better perhaps, I have seen the labour, or the business. As before, in the preceding verse, the thinker, once back in the old groove of … Continue reading “Exegetical and Hermeneutical Commentary of Ecclesiastes 3:10”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-17380","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17380","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=17380"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17380\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=17380"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=17380"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=17380"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"