Eccles. 3. 11.
This Book contains Solomons experience in his search for contentment; which being not to be found amongst any of the creatures, he advises, never to trouble our selves in an eager prosecution after them, but to injoy our possessions with a chearfull liberall minde, without perplexing our selves in such cares & labours, as may defraud us of those honest comforts to be had by them. For there is nothing better for a man then that he should eat and drink, and make his soul injoy good in his labour. ca. 2. v. 24. That’s one of the conclusions which Solomon infers from his former discourse, and which he further am lifies, and confirms in the following parts of his Sermon. It being his chief scope in this book, to direct men how to behave themselves with chearfulnesse and contentment, under all those great revolutions, and that variety of events, which may befall them in the world.
This Chapter contains a discourse concerning Gods government and disposall of times; and is therefore not unfitly stiled, the Calendar or Ephemerides of seasons: whence the Wiseman with divers arguments urges upon us what he had before commended, a cheerfull and contented minde.
The text is one of these arguments: God hath made every thing beautifull in his time; that is, There is a wise order and contrivance in all the works of Providence; Every particular event is most seasonable in that time which God appoints; And therefore we have no reason to repine at our condition, as if matters did not go well with us, for tis impossible they should have been better then they are, though they do crosse our private hopes and desires; yet God best understands the fittest order and season for all things, making them beautifull in his time.
Also he hath set the world in their heart: By world here is not meant this materiall world, but seculum, the succession and course of things, as the original word עלם does properly import. This God hath set in, or1 ex. pounded unto mens harts, that is, he hath endowed us with an ability to discern in some measure that seasonablenes which he observes in the government of the world.
Yet there is no man can find out the work that God makes from the beginning to the end: that is, tis above humane ability to comprehend the reason of all divine proceedings, we cannot finde them fully out from the beginning to the end.
Others conceive that the words may be more2 properly rendred thus: As long as the world shall last, God doth reveal unto mens hearts, the work which he makes, from the beginning to the end, excepting onely some things unto which man cannot attain. As if he should have said, In all ages of the world, here are still some passages of providence, wherin men may be able to discern a beauty and comlinesse though there are some other particulars, which we cannot understand. The sence of both Interpretations, being for the substance, much alike.
That’s the connexion and meaning of the whole verse. The text according to its naturall fulnesse doth comprize in it these three particulars.
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Every thing has its time.
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Every thing in its time is beautifull.
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That is the proper season for all things which God appoints.
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Every thing has its time. To all things there is an appointed season. ver. 1. Not onely for such naturall events, as beare in them a kind of necessity, as a time to be born, and a time to dye: ver. 2. But also for those voluntary actions, that seem to be most alterable & contingent, A time to weep, and a time to laugh; ver. 4. The wisedome of Providence in the government of this lower world, hath disposed to every thing its particular season. This is that which we call, the fulnesse of time, the ripenesse of season. Prov. 27. 1. the wiseman saies there, that the day brings forth events, Paritura est dies, alluding to a teeming3 mother, to whom there is a set date for hir delivery. So doth Time travail with the decrees of Providence, and for each several action, there is a pregnancy, a fulnes of time.
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Every thing in its time is beautifull, even such matters as in their own natures are not without some deformity. A time to kill, ver. 3. A time to mourn, ver. 4. A time of hate, and a time of warre, ver. 8. The scorching of Sommer, & the extreme cold of Winter, though both in themselves alike distaftfull, yet are comely in their seasons, and those times would not be so beautifull without them. Nor is it the naturall goodnesse of any thing that can make it comely, out of its proper season. That which Beauty is in bodies, and Harmony in sounds, that is opportunity in Time; Now as white and red, which are the usuall materials of beautie, as those particular notes of which Musick doth consist, may be so disposed of, as to cause deformitie and discord. So actions which in themselves are good, may be depraved by their unseasonablenes.
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That is the proper season for all things which God appoints. Or thus. Every particular event, is most beautifull in that time which the Providence of God hath allotted to it. Tis above the contrivance of humane policy to bring matters about in their fittest order. And therefore twere but folly to conclude that things do not fall out well, unlesse they answer our desires; for God best understands the fittest season for every purpose. And whatsoever, or whensoever he works, you may be sure, tis both beautifull, and in its time; Even those events, which do most thwart our private ends, (could all circumstances be duly considered) we should finde them to be performed, in their most comely order, and best opportunity.