Ecclesiastes 3:8
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Cross References
Ephesians 5:25
25Husbands, love your wives, even as Christ also loved the assembly and gave himself up for her,
Ephesians 5:28-29
28Even so husbands also ought to love their own wives as their own bodies. He who loves his own wife loves himself. 29For no man ever hated his own flesh, but nourishes and cherishes it, even as the Lord also does the assembly,
Luke 14:26
26“If anyone comes to me, and doesn’t disregard[+] his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he can’t be my disciple.
1 Kings 5:4
4But now the LORD my God has given me rest on every side. There is no enemy and no evil occurrence.
Psalms 139:21
21LORD, don’t I hate those who hate you? Am I not grieved with those who rise up against you?
5 more
2 Chronicles 19:2
2Jehu the son of Hanani the seer went out to meet him, and said to King Jehoshaphat, “Should you help the wicked, and love those who hate the LORD? Because of this, wrath is on you from before the LORD.
Titus 2:4
4that they may train the young wives to love their husbands, to love their children,
Ephesians 3:19
19and to know Christ’s love which surpasses knowledge, that you may be filled with all the fullness of God.
2 Samuel 10:6-19
6When the children of Ammon saw that they had become odious to David, the children of Ammon sent and hired the Syrians of Beth Rehob and the Syrians of Zobah, twenty thousand footmen, and the king of Maacah with one thousand men, and the men of Tob twelve thousand men. 7When David heard of it, he sent Joab and all the army of the mighty men. 8The children of Ammon came out, and put the battle in array at the entrance of the gate. The Syrians of Zobah and of Rehob and the men of Tob and Maacah were by themselves in the field. 9Now when Joab saw that the battle was set against him before and behind, he chose of all the choice men of Israel and put them in array against the Syrians. 10The rest of the people he committed into the hand of Abishai his brother; and he put them in array against the children of Ammon. 11He said, “If the Syrians are too strong for me, then you shall help me; but if the children of Ammon are too strong for you, then I will come and help you. 12Be courageous, and let’s be strong for our people and for the cities of our God; and may the LORD do what seems good to him.” 13So Joab and the people who were with him came near to the battle against the Syrians, and they fled before him. 14When the children of Ammon saw that the Syrians had fled, they likewise fled before Abishai, and entered into the city. Then Joab returned from the children of Ammon and came to Jerusalem.
15When the Syrians saw that they were defeated by Israel, they gathered themselves together. 16Hadadezer sent and brought out the Syrians who were beyond the River; and they came to Helam, with Shobach the captain of the army of Hadadezer at their head. 17David was told that; and he gathered all Israel together, passed over the Jordan, and came to Helam. The Syrians set themselves in array against David and fought with him. 18The Syrians fled before Israel; and David killed seven hundred charioteers of the Syrians and forty thousand horsemen, and struck Shobach the captain of their army, so that he died there. 19When all the kings who were servants to Hadadezer saw that they were defeated before Israel, they made peace with Israel and served them. So the Syrians were afraid to help the children of Ammon any more.
Joshua 8:1-29
1The LORD said to Joshua, “Don’t be afraid, and don’t be dismayed. Take all the warriors with you, and arise, go up to Ai. Behold, I have given into your hand the king of Ai, with his people, his city, and his land. 2You shall do to Ai and her king as you did to Jericho and her king, except you shall take its goods and its livestock for yourselves. Set an ambush for the city behind it.”
3So Joshua arose, with all the warriors, to go up to Ai. Joshua chose thirty thousand men, the mighty men of valor, and sent them out by night. 4He commanded them, saying, “Behold, you shall lie in ambush against the city, behind the city. Don’t go very far from the city, but all of you be ready. 5I and all the people who are with me will approach the city. It shall happen, when they come out against us, as at the first, that we will flee before them. 6They will come out after us until we have drawn them away from the city; for they will say, ‘They flee before us, like the first time.’ So we will flee before them, 7and you shall rise up from the ambush, and take possession of the city; for the LORD your God will deliver it into your hand. 8It shall be, when you have seized the city, that you shall set the city on fire. You shall do this according to the LORD’s word. Behold, I have commanded you.”
9Joshua sent them out; and they went to set up the ambush, and stayed between Bethel and Ai on the west side of Ai; but Joshua stayed among the people that night. 10Joshua rose up early in the morning, mustered the people, and went up, he and the elders of Israel, before the people to Ai. 11All the people, even the men of war who were with him, went up and came near, and came before the city and encamped on the north side of Ai. Now there was a valley between him and Ai. 12He took about five thousand men, and set them in ambush between Bethel and Ai, on the west side of the city. 13So they set the people, even all the army who was on the north of the city, and their ambush on the west of the city; and Joshua went that night into the middle of the valley. 14When the king of Ai saw it, they hurried and rose up early, and the men of the city went out against Israel to battle, he and all his people, at the time appointed, before the Arabah; but he didn’t know that there was an ambush against him behind the city. 15Joshua and all Israel made as if they were beaten before them, and fled by the way of the wilderness. 16All the people who were in the city were called together to pursue after them. They pursued Joshua, and were drawn away from the city. 17There was not a man left in Ai or Bethel who didn’t go out after Israel. They left the city open, and pursued Israel.
18The LORD said to Joshua, “Stretch out the javelin that is in your hand toward Ai, for I will give it into your hand.” Joshua stretched out the javelin that was in his hand toward the city.
19The ambush arose quickly out of their place, and they ran as soon as he had stretched out his hand and entered into the city and took it. They hurried and set the city on fire. 20When the men of Ai looked behind them, they saw, and behold, the smoke of the city ascended up to heaven, and they had no power to flee this way or that way. The people who fled to the wilderness turned back on the pursuers. 21When Joshua and all Israel saw that the ambush had taken the city, and that the smoke of the city ascended, then they turned back and killed the men of Ai. 22The others came out of the city against them, so they were in the middle of Israel, some on this side, and some on that side. They struck them, so that they let none of them remain or escape. 23They captured the king of Ai alive, and brought him to Joshua.
24When Israel had finished killing all the inhabitants of Ai in the field, in the wilderness in which they pursued them, and they had all fallen by the edge of the sword until they were consumed, all Israel returned to Ai and struck it with the edge of the sword. 25All that fell that day, both of men and women, were twelve thousand, even all the people of Ai. 26For Joshua didn’t draw back his hand, with which he stretched out the javelin, until he had utterly destroyed all the inhabitants of Ai. 27Israel took for themselves only the livestock and the goods of that city, according to the LORD’s word which he commanded Joshua. 28So Joshua burned Ai and made it a heap forever, even a desolation, to this day. 29He hanged the king of Ai on a tree until the evening. At sundown, Joshua commanded, and they took his body down from the tree and threw it at the entrance of the gate of the city, and raised a great heap of stones on it that remains to this day.
Study
Ecclesiastes 3:2–8
We cannot control when we are born or when we die (Ecclesiastes 8:8), but we must live wisely between those events.
plant and...uproot: Make wise agricultural decisions during the natural seasons.
In ancient Israel, times to kill included capital punishment and war.
During mourning, people in the Near East often tore their clothes.
There is a time to hate, even for God (Psalms 5:5; 11:5).
Ecclesiastes 3:1–8
To everything there is a season, and a time for every purpose under heaven: Wisdom knows that everything has its own time. Both in human activities and in nature (see Ecclesiastes 1:3–7). A wise person knows when to start any activity (Ecclesiastes 8:5). Opportunities do not last long (Ephesians 5:16; Colossians 4:5).
3:8
hate--for example, sin, lusts (Luk 14:26); that is, to love God so much more as to seem in comparison to hate "father or mother," when coming between us and God.
a time of war . . . peace-- (Luk 14:31).
3:1-10
The scope of these verses is to show, 1. That we live in a world of changes, that the several events of time, and conditions of human life, are vastly different from one another, and yet occur promiscuously, and we are continually passing and repassing between them, as in the revolutions of every day and every year. In the wheel of nature (Jam 3:6) sometimes one spoke is uppermost and by and by the contrary; there is a constant ebbing and flowing, waxing and waning; from one extreme to the other does the fashion of this world change, ever did, and ever will. 2. That every change concerning us, with the time and season of it, is unalterably fixed and determined by a supreme power; and we must take things as they come, for it is not in our power to change what is appointed for us. And this comes in here as a reason why, when we are in prosperity, we should by easy, and yet not secure - not to be secure because we live in a world of changes and therefore have no reason to say, Tomorrow shall be as this day (the lowest valleys join to the highest mountains), and yet to be easy, and, as he had advised (Ecc 2:24), to enjoy the good of our labour, in a humble dependence upon God and his providence, neither lifted up with hopes, nor cast down with fears, but with evenness of mind expecting every event. Here we have,
I. A general proposition laid down: To every thing there is a season, Ecc 3:1. 1. Those things which seem most contrary the one to the other will, in the revolution of affairs, each take their turn and come into play. The day will give place to the night and the night again to the day. Is it summer? It will be winter. Is it winter? Stay a while, and it will be summer. Every purpose has its time. The clearest sky will be clouded, Post gaudia luctus - Joy succeeds sorrow; and the most clouded sky will clear up, Post nubila Phoebus - The sun will burst from behind the cloud. 2. Those things which to us seem most casual and contingent are, in the counsel and foreknowledge of God, punctually determined, and the very hour of them is fixed, and can neither be anticipated nor adjourned a moment.
II. The proof and illustration of it by the induction of particulars, twenty-eight in number, according to the days of the moon's revolution, which is always increasing or decreasing between its full and change. Some of these changes are purely the act of God, others depend more upon the will of man, but all are determined by the divine counsel. Every thing under heaven is thus changeable, but in heaven there is an unchangeable state, and an unchangeable counsel concerning these things. 1. There is a time to be born and a time to die. These are determined by the divine counsel; and, as we were born, so we must die, at the time appointed, Act 17:26. Some observe that here is a time to be born and a time to die, but no time to live; that is so short that it is not worth mentioning; as soon as we are born we begin to die. But, as there is a time to be born and a time to die, so there will be a time to rise again, a set time when those that lie in the grave shall be remembered, Job 14:13. 2. A time for God to plant a nation, as that of Israel in Canaan, and, in order to that, to pluck up the seven nations that were planted there, to make room for them; and at length there was a time when God spoke concerning Israel too, to pluck up and to destroy, when the measure of their iniquity was full, Jer 18:7, Jer 18:9. There is a time for men to plant, a time of the year, a time of their lives; but, when that which was planted has grown fruitless and useless, it is time to pluck it up. 3. A time to kill, when the judgments of God are abroad in a land and lay all waste; but, when he returns in ways of mercy, then is a time to heal what he has torn (Hos 6:1, Hos 6:2), to comfort a people after the time that he has afflicted them, Psa 90:15. There is a time when it is the wisdom of rulers to use severe methods, but there is a time when it is as much their wisdom to take a more gentle course, and to apply themselves to lenitives, not corrosives. 4. A time to break down a family, an estate, a kingdom, when it has ripened itself for destruction; but God will find a time, if they return and repent, to rebuild what he has broken down; there is a time, a set time, for the Lord to build up Zion, Psa 102:13, Psa 102:16. There is a time for men to break up house, and break off trade, and so to break down, which those that are busy in building up both must expect and prepare for. 5. A time when God's providence calls to weep and mourn, and when man's wisdom and grace will comply with the call, and will weep and mourn, as in times of common calamity and danger, and there it is very absurd to laugh, and dance, and make merry (Isa 22:12, Isa 22:13; Eze 21:10); but then, on the other hand, there is a time when God calls to cheerfulness, a time to laugh and dance, and then he expects we should serve him with joyfulness and gladness of heart. Observe, The time of mourning and weeping is put first, before that of laughter and dancing, for we must first sow in tears and then reap in joy. 6. A time to cast away stones, by breaking down and demolishing fortifications, when God gives peace in the borders, and there is no more occasion for them; but there is a time to gather stones together, for the making of strong-holds, Ecc 3:5. A time for old towers to fall, as that in Siloam (Luk 12:4), and for the temple itself to be so ruined as that not one stone should be left upon another; but also a time for towers and trophies too to be erected, when national affairs prosper. 7. A time to embrace a friend when we find him faithful, but a time to refrain from embracing when we find he is unfair or unfaithful, and that we have cause to suspect him; it is then our prudence to be shy and keep at a distance. It is commonly applied to conjugal embraces, and explained by Co1 7:3-5; Joe 2:16. 8. A time to get, get money, get preferment, get good bargains and a good interest, when opportunity smiles, a time when a wise man will seek (so the word is); when he is setting out in the world and has a growing family, when he is in his prime, when he prospers and has a run of business, then it is time for him to be busy and make hay when the sun shines. There is a time to get wisdom, and knowledge, and grace, when a man has a price put into his hand; but then let him expect there will come a time to spend, when all he has will be little enough to serve his turn. Nay, there will come a time to lose, when what has been soon got will be soon scattered and cannot be held fast. 9. A time to keep, when we have use for what we have got, and can keep it without running the hazard of a good conscience; but there may come a time to cast away, when love to God may oblige us to cast away what we have, because we must deny Christ and wrong our consciences if we keep it (Mat 10:37, Mat 10:38), and rather to make shipwreck of all than of the faith; nay, when love to ourselves may oblige us to cast it away, when it is for the saving of our lives, as it was when Jonah's mariners heaved their cargo into the sea. 10. A time to rend the garments, as upon occasion of some great grief, and a time to sew, them again, in token that the grief is over. A time to undo what we have done and a time to do again what we have undone. Jerome applies this to the rending of the Jewish church and the sewing and making up of the gospel church thereupon. 11. A time when it becomes us, and is our wisdom and duty, to keep silence, when it is an evil time (Amo 5:13), when our speaking would be the casting of pearl before swine, or when we are in danger of speaking amiss (Psa 39:2); but there is also a time to speak for the glory of God and the edification of others, when silence would be the betraying of a righteous cause, and when with the mouth confession is to be made to salvation; and it is a great part of Christian prudence to know when to speak and when to hold our peace. 12. A time to love, and to show ourselves friendly, to be free and cheerful, and it is a pleasant time; but there may come a time to hate, when we shall see cause to break off all familiarity with some that we have been fond of, and to be upon the reserve, as having found reason for a suspicion, which love is loth to admit. 13. A time of war, when God draws the sword for judgment and gives it commission to devour, when men draw the sword for justice and the maintaining of their rights, when there is in the nations a disposition to war; but we may hope for a time of peace, when the sword of the Lord shall be sheathed and he shall make wars to cease (Psa 46:9), when the end of the war is obtained, and when there is on all sides a disposition to peace. War shall not last always, nor is there any peace to be called lasting on this side the everlasting peace. Thus in all these changes God has set the one over-against the other, that we may rejoice as though we rejoiced not and weep as though we wept not.
III. The inferences drawn from this observation. If our present state be subject to such vicissitude, 1. Then we must not expect our portion in it, for the good things of it are of no certainty, no continuance (Ecc 3:9): What profit has he that works? What can a man promise himself from planting and building, when that which he thinks is brought to perfection may so soon, and will so surely, be plucked up and broken down? All our pains and care will not alter either the mutable nature of the things themselves or the immutable counsel of God concerning them. 2. Then we must look upon ourselves as upon our probation in it. There is indeed no profit in that wherein we labour; the thing itself, when we have it, will do us little good; but, if we make a right use of the disposals of Providence about it, there will be profit in that (Ecc 3:10): I have seen the travail which God has given to the sons of men, not to make up a happiness by it, but to be exercised in it, to have various graces exercised by the variety of events, to have their dependence upon God tried by every change, and to be trained up to it, and taught both how to want and how to abound, Phi 4:12. Note, (1.) There is a great deal of toil and trouble to be seen among the children of men. Labour and sorrow fill the world. (2.) This toil and this trouble are what God has allotted us. He never intended this world for our rest, and therefore never appointed us to take our ease in it. (3.) To many it proves a gift. God gives it to men, as the physician gives a medicine to his patient, to do him good. This travail is given to us to make us weary of the world and desirous of the remaining rest. It is given to us that we may be kept in action, and may always have something to do; for we were none of us sent into the world to be idle. Every change cuts us out some new work, which we should be more solicitous about, than about the event.
3:8
A time to love, and a time to hate,.... For one to love his friend, and to hate a man, a sinner, as the Targum; to love a friend while he continues such, and hate him, or less love him, when he proves treacherous and unfaithful; an instance of a change of love into hatred may be seen in the case of Amnon, 2 Samuel 13:15. A time of unregeneracy is a time of loving worldly lusts and sinful pleasures, the company of wicked men, and all carnal delights and recreations; and a time of conversion is a time to hate what was before loved, sin, and the conversion of sinners, the garment spotted with the flesh, the principles and practices, though not the persons, of ungodly men; and even to hate, that is, less love, the dearest friends and relations, in comparison of, or when in competition with, Christ;
a time of war, and a time of peace; for nations to be engaged in war with each other, or to be at peace, which are continually revolving; and there is a time when there will be no more war. In a spiritual sense, the present time, or state of things, is a time of war; the Christian's life is a warfare state, though it will be soon accomplished, in which he is engaging in fighting with spiritual enemies, sin, Satan, and the world: the time to come, or future state, is a time of peace, when saints shall enter into peace, and be no more disturbed by enemies from within or from without. In the Midrash, all the above times and seasons are interpreted of Israel, and applied to them.
3:8
A time to love; when God will stir up the affection of love, or give occasion for the exercise or discovery of it to others.
3:8
"To love has its time, and to hate has its time; war has its time, and peace has its time." In the two pairs of contrasts here, the contents of the first are, not exclusively indeed (Psa 120:7), but yet chiefly referred to the mutual relations of peoples. It is the result of thoughtful intention that the quodlibet of 2 x 7 pairs terminates this for and against in "peace;" and, besides, the author has made the termination emphatic by this, that here "instead of infinitives, he introduces proper nouns" (Hitz.).