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Selected Verse: Ecclesiates 3:17 - Strong Concordance

Verse	Translation	Text
Ec 3:17	Strong Concordance	I said [0559] in mine heart [03820], God [0430] shall judge [08199] the righteous [06662] and the wicked [07563]: for there is a time [06256] there for every purpose [02656] and for every work [04639].
	King James	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.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Solution of it. There is a coming judgment in which God will vindicate His righteous ways. The sinner's "time" of his unrighteous "work" is short. God also has His "time" and "work" of judgment; and, meanwhile, is overruling, for good at last, what seems now 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 for free will, faith, and perseverance of saints in spite of difficulties. The previous darkness will make the light at last the more glorious. there-- (Job 3:17-19) in eternity, in the presence of the Divine Judge, opposed to the "there," in the human place of judgment (Ecc 3:16): so "from thence" (Gen 49:24).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Solution of it. There is a coming judgment in which God will vindicate His righteous ways. The sinner's "time" of his unrighteous "work" is short. God also has His "time" and "work" of judgment; and, meanwhile, is overruling, for good at last, what seems now 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 for free will, faith, and perseverance of saints in spite of difficulties. The previous darkness will make the light at last the more glorious.

there-- (Job 3:17-19) in eternity, in the presence of the Divine Judge, opposed to the "there," in the human place of judgment (Ecc 3:16): so "from thence" (Gen 49:24).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
"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 ישׁפּט 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): σὺν τὸν δίκαιον καὶ σὺν τὸν ἀσεβῆ - according to the Talm. hermeneut. rule, that where the obj. is designated by את, 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 (על, in the more modern form of the language, interchanges promiscue with אל ht and ל, e.g., Jer 19:15; Eze 22:3; Ewald, 217i) every work there is a "time." This שׁם, 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 שׁם (day of judgment) is this time itself, and not the time of this time. Ewald renders שׁם 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 שׁם is not only heavy, but also ambiguous and purposeless; and besides, by this parenthesizing of the words וגו עת כּי 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 שׁם 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., שׁם, "a definite time ... has He (God) ordained;" שׂום (שׂים) 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. שׂימה (שׂוּמה), Sa2 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 שׂם, 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 שׁם has here the Talm. signification: aestimat, taxat, for (1) this שׁוּם = Arab. sham, has not על, but the accus. after it; (2) the thought referring to the tie on which Ecc 3:18 rests is thereby interrupted. Whether we read שׂם, or take שׁם in the sense of עמּו (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: -

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

"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 ישׁפּט 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): σὺν τὸν δίκαιον καὶ σὺν τὸν ἀσεβῆ - according to the Talm. hermeneut. rule, that where the obj. is designated by את, 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 (על, in the more modern form of the language, interchanges promiscue with אל ht and ל, e.g., Jer 19:15; Eze 22:3; Ewald, 217i) every work there is a "time." This שׁם, 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 שׁם (day of judgment) is this time itself, and not the time of this time. Ewald renders שׁם 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 שׁם is not only heavy, but also ambiguous and purposeless; and besides, by this parenthesizing of the words וגו עת כּי 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 שׁם 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., שׁם, "a definite time ... has He (God) ordained;" שׂום (שׂים) 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. שׂימה (שׂוּמה), Sa2 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 שׂם, 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 שׁם has here the Talm. signification: aestimat, taxat, for (1) this שׁוּם = Arab. sham, has not על, but the accus. after it; (2) the thought referring to the tie on which Ecc 3:18 rests is thereby interrupted. Whether we read שׂם, or take שׁם in the sense of עמּו (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: -

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
I said - I was sorely grieved at this, but I quieted myself with this consideration. Shall judge - Absolving the just, and condemning the wicked. A time - God will have his time to rectify all these disorders. There - At the judgment - seat of God. For - For examining not only all men's actions, but all their thoughts and purposes.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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.

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²⁴ But his bow [07198] abode [03427] in strength [0386], and the arms [02220] of his hands [03027] were made strong [06339] by the hands [03027] of the mighty [046] God of Jacob [03290]; (from thence is the shepherd [07462], the stone [068] of Israel [03478]:)

¹⁶ And moreover I saw [07200] under the sun [08121] the place [04725] of judgment [04941], that wickedness [07562] was there; and the place [04725] of righteousness [06664], that iniquity [07562] was there.

¹⁷ There the wicked [07563] cease [02308] from troubling [07267]; and there the weary [03019] [03581] be at rest [05117].
¹⁸ There the prisoners [0615] rest [07599] together [03162]; they hear [08085] not the voice [06963] of the oppressor [05065].
¹⁹ The small [06996] and great [01419] are there; and the servant [05650] is free [02670] from his master [0113].

² Clouds [06051] and darkness [06205] are round about [05439] him: righteousness [06664] and judgment [04941] are the habitation [04349] of his throne [03678].

¹¹ He hath made [06213] every thing beautiful [03303] in his time [06256]: also he hath set [05414] the world [05769] in their heart [03820], so that [01097] no man [0120] can find out [04672] the work [04639] that God [0430] maketh [06213] from the beginning [07218] to the end [05490].

⁴ For so [03541] the LORD [03068] said [0559] unto me, I will take my rest [08252], and I will consider [05027] in my dwelling place [04349] like a clear [06703] heat [02527] upon herbs [0216], and like a cloud [05645] of dew [02919] in the heat [02527] of harvest [07105].

³ Lift up [07311] thy feet [06471] unto the perpetual [05331] desolations [04876]; even all that the enemy [0341] hath done wickedly [07489] in the sanctuary [06944].

¹⁴ For he performeth [07999] the thing that is appointed [02706] for me: and many [07227] such [02007] things are with him.

² Dominion [04910] and fear [06343] are with him, he maketh [06213] peace [07965] in his high places [04791].

¹⁸ I said [0559] in mine heart [03820] concerning the estate [01700] of the sons [01121] of men [0120], that God [0430] might manifest [01305] them, and that they might see [07200] that they [01992] themselves are beasts [0929].

¹⁷ Then [0116] Daniel [01841] went [0236] to his house [01005], and made the thing [04406] known [03046] to Hananiah [02608], Mishael [04333], and Azariah [05839], his companions [02269]:

²⁰ Curse [07043] not the king [04428], no not in thy thought [04093]; and curse [07043] not the rich [06223] in thy bedchamber [02315] [04904]: for a bird [05775] of the air [08064] shall carry [03212] the voice [06963], and that which hath [01167] wings [03671] shall tell [05046] the matter [01697].

¹⁹ And Gideon [01439] went in [0935], and made ready [06213] a kid [05795] [01423], and unleavened cakes [04682] of an ephah [0374] of flour [07058]: the flesh [01320] he put [07760] in a basket [05536], and he put [07760] the broth [04839] in a pot [06517], and brought it out [03318] unto him under the oak [0424], and presented [05066] it.

³² And Jonadab [03122], the son [01121] of Shimeah [08093] David's [01732] brother [0251], answered [06030] and said [0559], Let not my lord [0113] suppose [0559] that they have slain [04191] all the young men [05288] the king's [04428] sons [01121]; for Amnon [0550] only is dead [04191]: for by the appointment [06310] of Absalom [053] this hath been determined [07760] from the day [03117] that he forced [06031] his sister [0269] Tamar [08559].

¹² Art thou not from everlasting [06924], O LORD [03068] my God [0430], mine Holy One [06918]? we shall not die [04191]. O LORD [03068], thou hast ordained [07760] them for judgment [04941]; and, O mighty God [06697], thou hast established [03245] them for correction [03198].

²³ And he took up [05375] his parable [04912], and said [0559], Alas [0188], who shall live [02421] when God [0410] doeth [07760] this!

¹³ And if a man lie not in wait [06658], but God [0430] deliver [0579] him into his hand [03027]; then I will appoint [07760] thee a place [04725] whither he shall flee [05127].

²⁹ When he gave [07760] to the sea [03220] his decree [02706], that the waters [04325] should not pass [05674] his commandment [06310]: when he appointed [02710] the foundations [04144] of the earth [0776]:

⁵ There were they in great [06343] fear [06342]: for God [0430] is in the generation [01755] of the righteous [06662].

³ Then say [0559] thou, Thus saith [0559] the Lord [0136] GOD [03069], The city [05892] sheddeth [08210] blood [01818] in the midst [08432] of it, that her time [06256] may come [0935], and maketh [06213] idols [01544] against herself to defile [02930] herself.

¹⁵ Thus saith [0559] the LORD [03068] of hosts [06635], the God [0430] of Israel [03478]; Behold, I will bring [0935] upon this city [05892] and upon all her towns [05892] all the evil [07451] that I have pronounced [01696] against it, because they have hardened [07185] their necks [06203], that they might not hear [08085] my words [01697].

¹ To every thing there is a season [02165], and a time [06256] to every purpose [02656] under the heaven [08064]:

¹ A Psalm of David [01732]. Judge [08199] me, O LORD [03068]; for I have walked [01980] in mine integrity [08537]: I have trusted [0982] also in the LORD [03068]; therefore I shall not slide [04571].

⁹ Oh let the wickedness [07451] of the wicked [07563] come to an end [01584]; but establish [03559] the just [06662]: for the righteous [06662] God [0430] trieth [0974] the hearts [03826] and reins [03629].