Verse-by-Verse Bible Commentary
Ecclesiastes 3:11

Clarke's Commentary

Verse Ecclesiastes 3:11. Beautiful in his time — God's works are well done; there are order, harmony, and beauty in them all. Even the caterpillar is a finished beauty in all the changes through which it passes, when its structure is properly examined, and the end kept in view in which each change is to issue. Nothing of this kind can be said of the works of man. The most finished works of art are bungling jobs, when compared with the meanest operation of nature.

He hath set the world in their heart — העולם haolam, that hidden time - the period beyond the present, - ETERNITY. The proper translation of this clause is the following: "Also that eternity hath he placed in their heart, without which man could not find out the work which God hath made from the commencement to the end." God has deeply rooted the idea of eternity in every human heart; and every considerate man sees, that all the operations of God refer to that endless duration. See Ecclesiastes 3:14. And it is only in eternity that man will be able to discover what God has designed by the various works he has formed.

Bridgeway Bible Commentary

Events controlled by God’s fixed order (3:1-15)

In 1:1-11 the author considered the ceaseless toil and repetition in the natural world and decided that life was useless. Now (ignoring for the moment the conclusions he has just outlined in 2:24-26) he considers the fixed order of events in the world. It appears to him that everything happens at the time God has decided it will happen. In view of this, all human effort to improve life is useless. People can change nothing (3:1-9).
Human beings may have a desire to know God and the realities of the unseen eternal world, but they still cannot understand God’s ways. The writer is confident that God does everything perfectly according to his plan, but he is also frustrated because he does not know what that plan is. People can only accept whatever God sends them and find pleasure in it (10-13). They can change nothing; events will go on repeating themselves according to God’s fixed purposes. Their realization of this keeps them in a state of fear before God (14-15).

Coffman's Commentaries on the Bible

MORE SUPPORT FOR SOLOMON'S THEORY
OF THE FUTILITY AND VANITY OF LIFE

"For everything there is a season, and a time for every purpose under heaven: a time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted; a time to kill, and a time to heal; a time to break down, and a time to build up; a time to weep, and a time to laugh; a time to mourn and a time to dance; a time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; a time to seek, and a time to lose; a time to keep, and a time to cast away; a time to rend, and a time to sew; a time to keep silence, and a time to speak; a time to love, and a time to hate; a time for war, and a time for peace. What profit hath he in that wherein he laboreth? I have seen the travail that God hath given to the sons of men to be exercised, therewith. He hath made everything beautiful in its time: also he hath set eternity in their heart, yet so that man cannot find out the work that God hath done from the beginning event unto the end. I know that there is nothing better for them, than to rejoice and do good so long as they live. And also that every man should eat and drink, and enjoy good in all his labor, is the girl of God. I know that whatsoever God doeth, it shall be for ever: nothing can be put to it, nor anything taken from it; and God hath done it that men should fear before him. That which is hath been long ago; and that which is to be hath long ago been; and God seeketh again that which has passed away."

"The works of men are subject in their results to another will (God's) than that of the doer."Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1989 reprint of the 1878 edition), Eccl., p. 95. Therefore, every human project should be initiated and pursued under the perpetual banner, "Deo Volente" (James 4:15).

This amazing list of fourteen opposites must be interpreted in the light of Ecclesiastes 3:9. These opposites are cited for exactly the same purpose and in support of the same conclusion that marked Ecclesiastes 1:1-11. "In Ecclesiastes 1, he contemplated what he called the futility and vanity of life in the light of the repetitive cycle in the natural world; but here he supports the same conclusion by a reference to that fixed order of events (ordained by God) into which all human activity must be fitted."The New Layman's Bible Commentary, p. 743. The argument is that no matter what man attempts to do, the final result will be determined by events and conditions over which he has no control whatever. This, of course, is a basic fact of life on earth; and lies behind the apostolic warning that, "Having food and raiment let us be therewith content" (1 Timothy 6:8).

Regarding these fourteen opposites, Scott quoted an ancient saying that, "The works of the Most High… are in pairs, one the opposite of the other."The Anchor Bible Commentary (Garden City, New York: Doubleday and Company, 1972), Vol. 18, p. 221.

"These verses indicate that today's positive act will eventually be balanced by tomorrow's negative. As surely as we are born, we must one day die, etc."James Waddey, p. 22.

What actually determines the issues of human life? A countless list of things over which man has no control are, in the final analysis, the true determinators: (1) the age into which one is born; (2) the place of his birth; (3) the ability, wealth, or even the health of his parents; (4) their religion (or lack of it); (5) whether there prevailed war or peace, social, climatic, or geographical conditions; (6) the presence or absence of physical or mental handicaps; and (7) all kinds of accidents which may either enhance or hinder one's efforts to succeed. All such things are determined by the will of God.

"What the author was affirming here is that man's success, wealth, happiness, etc., are not finally in the hands of any man, but that the will of God in every case is a vital and determining factor."The Pulpit Commentary, Vol. 9b, p. 59.

"What profit hath he in that wherein he laboreth?" "As frequently in Ecclesiastes, the positive question here is actually a negative statement."Peake's Bible Commentary by Arthur S. Peake (Edinburgh: T. C. and E. C. Jack, Ltd., 1924), p. 413.

Scott described the argument here as; "Since everything must happen at the right moment, according to God's plan, nothing man can do makes any difference."The Anchor Bible Commentary, op. cit., p. 221. Of course, the argument is false. What man can do makes all the difference between his eternal destiny, either for joy or for sorrow.

"I have seen the travail which God hath given unto the sons of men" The redeeming element in this pessimistic passage is the mention of God no less than six times in these five verses. In spite of the ridiculous things which Solomon said in these chapters, he was not an unbeliever. He was just a gross sinner, experiencing the inevitable doubts and fears that overwhelm every apostate from his duty.

"He hath set eternity in their heart" This world-shaking fact is one that no infidel can deny. There is in every human heart a longing for eternal life and the instinctive certainty of it. No matter how primitive any tribe of mankind ever was, that inherent conviction that the "Great Spirit" lives eternally and that man may indeed hope for another life of eternal joy through His blessing - that conviction has invariably appeared in worship and sacrifices instinctively offered. As Augustine stated it, "Our hearts, Oh God, were made for Thee, and never shall they rest until they rest in Thee."

This eternity which God has set in our hearts is there by Creation, not by evolution. Even the crooked theory of evolution never was foolish enough to postulate the development of some faculty or ability that was useless. This points squarely to Creation as the origin of that eternity which burns in every human heart; and the corollary of that is that God placed it there because it is true, and that he would never have done so had it been impossible for man to attain it through the blessing of his Creator. "It is God who has placed within the inborn constitution of man this capability of conceiving of eternity, and his struggling after the everlasting, this longing after eternal life."Barnes' Notes on the Old Testament, op. cit., p. 96. "Man can find that Forever, even in the prosaic business of Today, by his gratefully accepting the gifts of God, the wonders of his revelation, and by doing his commandments."The New Bible Commentary, Revised, p. 573.

"Yet so that man cannot find out the work that God hath done from the beginning even unto the end" The lament here is that man's intelligence is useless in those great areas that most concern him, life, death, the hereafter, eternity, etc.; and the reason for this lies simply in the fact that God's revelation through his Word is the God-appointed means by which man may acquire vital and truthful information in those areas. "This limitation frustrates evil men and makes their proud heart despair."James Waddey, p. 23. The faithful servant of God through Christ has the consolation that, "All things work together for good," unto them that are called according to God's purpose; but for the man who is trying to live his life in rebellion against God, no such consolation is available.

"I know that whatsoever God doeth, it shall be for ever: nothing can be put to it, nor anything taken from it; and God hath done it, that man should fear before him" In this verse, Solomon comes very near to the ultimate truth with which he finally closed out the book (Ecclesiastes 12:13-14). Note particularly the fact that the fear of God on man's part is the basic element of true wisdom and that God binds it as a pre-condition of all the blessings he may give to men.

Barnes' Notes on the Whole Bible

Rather, He hath made all (the travail, Ecclesiastes 3:10) beautiful (fit, in harmony with the whole work of God) in its time; also He hath set eternity in their heart (i. e., the heart of the sons of men, Ecclesiastes 3:10).

The word, translated “world” in the text, and “eternity” in this note, is used seven times in Ecclesiastes.

The interpretation “eternity,” is conceived in the sense of a long indefinite period of time, in accordance with the use of the word throughout this book, and the rest of the Old Testament. God has placed in the inborn constitution of man the capability of conceiving of eternity, the struggle to apprehend the everlasting, the longing after an eternal life.

With the other meaning “the world,” i. e., the material world, or universe, in which we dwell, the context is explained as referring either to the knowledge of the objects with which this world is filled, or to the love of the pleasures of the world. This meaning seems to be less in harmony with the context than the other: but the principal objection to it is that it assigns to the word in the original a sense which, although found in rabbinical Hebrew, it never bears in the language of the Old Testament.

So ... find - i. e., Without enabling man to find. Compare Ecclesiastes 7:13; Ecclesiastes 8:17.

Smith's Bible Commentary

Chapter 3

Now we get into the weary, monotony of life. This has been used poetically as something that is very beautiful. "A time to love," and it's been made very beautiful, but in the Hebrew idea, it was monotony. Life is just monotonous.

There is a time and a season, a time and a purpose under heaven to everything: there is a time to be born, a time to die; a time to plant, a time to pluck up that which is planted; a time to kill, a time to heal; a time to break down, a time to build up; a time to weep, a time to laugh; a time to mourn, a time to dance; a time to cast ( Ecclesiastes 3:1-5 )

And that's the idea of the Hebrew. It's just a monotony. Life seems to be ordered in these things. Just a time, a time, a time, a time. And the Hebrew idea is that of the monotony of life. It isn't, "Oh, the glorious time to love and a time to plant," you know, as we make it very romantic today. It was really being expressed in a very life-gets-so-tedious, don't it? Therefore he concludes.

What profit hath he that works in that wherein he has labored? ( Ecclesiastes 3:9 )

What profit do you get out of your labor?

I have seen the travail, which God hath given to the sons of men to be exercised in it. He hath made every thing beautiful in his time: also he has set the world in their heart ( Ecclesiastes 3:10-11 ),

Now the word translated world there in the Hebrew is eternity or the ages. God has actually set the ages in every man's heart. There is a consciousness within every man of the eternal. Now some men seek to sublimate that consciousness. Some men seek to deny that consciousness. They seek to deny God. But there is within every man, God has placed it in the heart, eternal, the eternity in the heart of every man that is seeking out after that which is more than just a part of this monotonous routine of life. I'm grasping and reaching for that which is eternal. God has placed the awareness of the eternal in the heart of every man. And that's that deep, spiritual drive that every man has that can only be filled by coming to Jesus Christ and drinking of the water that He gives.

so that no man can find out the work that God makes from the beginning to the end. I know that there is no good in them, but for a man to rejoice, and to do good in his life. And also that every man should eat and drink, and enjoy the good of his labor, it is the gift of God. I know that, whatsoever God doeth, it shall be for ever: nothing can be added to it, nor any thing taken from it: for God does it, that men should reverence him ( Ecclesiastes 3:11-14 ).

Now I know this about God. My works are going to pass away. My works are going to be forgotten. But whatever God does, that's forever. And you can't add to the work of God. You can't take away.

Now I love this because I think of the work of God in my life of imputing the righteousness to me through my faith in Jesus Christ. I can't add to it. I can't get a set of rules and start doing all these nice little things and be more righteous. Nor can you take away from that righteousness that I have, that perfect standing that I have before God in Jesus Christ. You can't add to it; you can't take from it. The work of God is complete. The work of God is eternal. And God has worked in me His righteousness by my faith in Jesus Christ.

Now one of the problems that we often have is our endeavor to add to God's work. If I could only, you know, read ten chapters of the Bible everyday, then I could be more righteous. If I'd only pray for four hours a day, then I'd be more righteous. No, no, you can't add. You are righteous, the righteousness of Christ which is through faith. You are righteous in God's sight. "Oh, I got so angry today and screamed at the kids. I'm so unrighteous." No, you can't take away from that righteousness that is yours in Christ Jesus. You can't diminish. God accounts you righteous in His sight. The work of God in imputing righteousness to me.

So I don't need to go around hanging my head, "Oh, I'm so miserable today. I'm such a sinner. I'm so horrible. And I'm so this and that." God is counting me righteous because I am trusting and believing in His work in Jesus Christ. And I can't go around and say, "Well, I'm so righteous, so much more righteous than you, you sinner, you know. I saw what you did. I wouldn't think of doing that," and I can't go around in a self-righteous mold because I have these spiritual gifts or I have done this or that. It doesn't make me any more righteous. You can't add to the work of God. It's complete. It's full. And I'm so glad.

That which ( Ecclesiastes 3:15 )

Verse Ecclesiastes 3:15 is an interesting verse because it is sort of a definition of eternity. And if you have had trouble understanding eternity before, you'll really have trouble now. You see, we live in a time continuum on this planet Earth. Because the planet rotates on its axis about once every twenty-four hours, we call it a day. We measure the time in hours. Because the earth is in an orbit around the sun every 365 days and nine hours and fifty-six minutes and 4/100's of a second, we call that a year. We live on this earth and thus we are spinning around in our days and orbiting around in our years in the time continuum.

Now, if you get outside of the earth, and you begin to accelerate your speed, time no longer is moving in this but it begins to stretch out into a plane according to this speed to where if you can accelerate to this speed of light, time stands still. Now, if we could hop on a ray of light, turning into the energy, get out in this long plane, you could take off on a ray of light in what? One in a quarter seconds, tip your hat to the man on the moon; seven and a half minutes, race past the sun; fourteen minutes, button up your coat as you go past Pluto, so cold--fourteen hours, rather, Pluto. Hundred thousand years you could leave the Milky Way galaxy. One million five hundred thousand years, you could arrive at Adromeda. Make a U-turn, head back to the earth. And in three million years, you could return to the earth on that ray of light and you would be about a day older. But the earth would have gone through three million orbits around the sun, which those who are living upon the earth would have counted as years. So you'd go to look for the house that you used to live in and the cities and the people, and what's going to be in three million years, you see? But you've escaped the time zone. You're into the eternal where there is no time. As you get into the eternal, it is the now zone. God said, "I am." That is expressing His eternal nature. You're no longer within, you're no longer bounded by time, beginning and end; you're now in the eternal. Now. So when you can escape the time zone.

That which has been is now; and that which is to be has already been ( Ecclesiastes 3:15 );

That's weird. God is outside of our time dimension. God is in the eternal dimension. So with God, "a day is as a thousand years, and a thousand years is as a day" ( 2 Peter 3:8 ). In other words, there is no time. You're in the eternal now. So that any event that will ever take place is taking place. Any event that has ever taken place is taking place. That which has been is now; that which shall be has already been.

and God requires that which is past ( Ecclesiastes 3:15 ).

You can't escape it. You say, "Well, I don't understand that." Well, join the crowd. You see, not only are we living in this time continuum, but we are also living in this finite existence and it is impossible that the finite can understand the infinite. Time deals with the finite aspects. Eternal deals with the infinite. And you can't cross the gulf. It's too great. You can only make childish illustrations, but you can't cross the gulf from the finite to the infinite.

Moreover I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that iniquity was there. I said in my heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work. And I said in mine heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts ( Ecclesiastes 3:16-18 ).

Now this is life under the sun, that man might see himself that he's an animal. But this is not true. Man is more than an animal. Man is made in the image and likeness of God. He's looking at man from the purely humanistic standpoint.

For that which befalleth the sons of men befalleth the beasts; even one thing befalls them: as one dies, so dies the other ( Ecclesiastes 3:19 );

Not true.

yea, they have all one breath ( Ecclesiastes 3:19 );

The word breath in Hebrew is ruwach which is also translated spirit. There are some who say that man and animals have one spirit.

so that a man has no preeminence above the beast: for all is vanity ( Ecclesiastes 3:19 ).

That is not true. That is looking at man from a humanistic standpoint. Man under the sun. That is not looking at man as God looks at man as a divine creation with eternity in his heart. The animal, of what animal can you say God has put eternity in his heart?

All go to one place ( Ecclesiastes 3:20 );

False.

all are of the dust ( Ecclesiastes 3:20 ),

Our bodies, yes.

and all turn to the dust again ( Ecclesiastes 3:20 ).

Our bodies, yes.

But who knows if the spirit of man goes upward, and the spirit of the beast goes downward to the earth? ( Ecclesiastes 3:21 )

Well, the Lord Jesus Christ knows, and He declares it to be true.

Wherefore I perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him? ( Ecclesiastes 3:22 )

Who knows what's going to happen after him? So just live for now, rejoice in your works now. This is the purely human view of life. And God has recorded it in His Word, inspired by the Holy Spirit that you might see the view of life from the human standpoint, that it is empty and frustrating, because you don't see man any more than just an animal. And that's why the world around you is so filled with frustration and emptiness today, because it views man as an animal. "

Dr. Constable's Expository Notes

God’s plan is unfathomable. Nevertheless, God has an appropriate time for every activity (Ecclesiastes 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 (Ecclesiastes 3:11, "set eternity in their heart"). [Note: Delitzsch, p. 261.]

"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.]

"’Eternity’ to Old Testament people was not timelessness or absence of time. They knew no such realm. It was, rather, extension 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.]

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.

Ecclesiastes 3:11 "summarizes the teacher’s whole argument, and in context (Ecclesiastes 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.]

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.]

Gann's Commentary on the Bible

Ecclesiastes 3:11

Eternity -- God has put the "instinct" of God and eternity within man’s nature.

Gill's Exposition of the Whole Bible

He hath made every [thing] beautiful in his time,.... That is, God has made everything; as all things in creation are made by him, for his pleasure and glory, and all well and wisely, there is a beauty in them all: so all things in providence; he upholds all things; he governs and orders all things according to the counsel of his will; some things are done immediately by him, others by instruments, and some are only permitted by him; some he does himself, some he wills to be done by others, and some he suffers to be done; but in all there is a beauty and harmony; and all are ordered, disposed, and overruled, to answer the wisest and greatest purposes; everything is done in the time in which he wills it shall; be done, and done in the time most fit and suitable for it to be done; all things before mentioned, for which there is a time, and all others: all natural things are beautiful in their season; things in summer, winter, spring, and autumn; frost and snow in winter, and heat in summer; darkness and dews in the night, and light and brightness in the day; and so in ten thousand other things: all afflictive dispensations of Providence; times of plucking up and breaking down of weeping and mourning, of losing and casting away are all necessary, and seasonable and beautiful, in their issue and consequences: prosperity and adversity, in their turns, make a beautiful checker work, and work together for good; are like Joseph's coat, of many colours, which was an emblem of those various providences which attended that good man; and were extremely beautiful, as are all the providences of God to men: and all his judgments will be, when made manifest; when he shall have performed his whole work, and the mystery of God in providence will be finished; which is like a piece of tapestry; when only viewed in parts no beauty appears in it, scarce any thing to be made of it but when all is put together, it is most beautiful and harmonious. The words may be rendered, "the beautiful One hath made all things in his time" m; the Messiah; who, as a divine Person, is the brightness of his Father's glory; as man, is fairer than the sons, of Adam; as Mediator, is full of grace and truth; is white and ruddy, altogether lovely, exceeding precious to his people: this fair and lovely One has made all things in creation; works with his Father in the affairs of providence; and has done all things well in grace and redemption, John 1:2;

also he hath set the world in their heart; so that no man can find out the work that God maketh from the beginning to the end; not a sinful love of the world, and the things of it; not a criminal desire after them, and a carking care for them, whereby persons have no heart and inclination, time and leisure, to search into and find out the works of God; for though all this is in the heart of the sons of men, yet, not placed, there by the Lord: nor an opinion of living for ever; of a long time in this world, the word for "world" having the signification of perpetuity in it; so that they regard not, the work of the Lord, nor the operations of his hands, tomorrow being with them as this day, and much more abundant; but this sense meets with the same difficulty as the former. Rather the meaning is, that God hath set before the minds of men, and in them, the whole world of creatures, the whole book of nature, in which they may see and read much of the wisdom power, and goodness of God in his works; and to some he gives an inclination and desire hereunto; but yet the subject before them is so copious, there is such a world of matter presented to them, and their capacity so small, and life so short, that they cannot all their days find out the works of God, either of creation or providence, to perfection; or find out what God works, from the beginning of the world to the end of it; for, of what he has wrought, but a small portion is known by them, and they know less still what shall be done hereafter: some of God's works of providence are set on foot and but begun in the life of some men; they do not live to see them finished, and therefore cannot find them out; and others are so dark and obscure, that they are obliged to say, "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!" see Romans 1:19; and though everything is beautiful in its time, yet till they are made manifest, and all viewed together; they will not be perfectly understood, or the beauty of them seen, Revelation 15:4. For God has put something "hidden", or "sealed up", in the midst of them, as it may be rendered n, so that they cannot be perfectly known.

m את הכל עשה יפה בעתו "haec omnia facit pulcher in tempore suo, i.e. Messias"; so some in Rambachius. n Vid. Schultens de Defect. Hod. Ling. Heb. s. 180.

Henry's Complete Commentary on the Bible

      11 He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.   12 I know that there is no good in them, but for a man to rejoice, and to do good in his life.   13 And also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God.   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.   15 That which hath been is now; and that which is to be hath already been; and God requireth that which is past.

      We have seen what changes there are in the world, and must not expect to find the world more sure to us than it has been to others. Now here Solomon shows the hand of God in all those changes; it is he that has made every creature to be that to us which it is, and therefore we must have our eye always upon him.

      I. We must make the best of that which is, and must believe it best for the present, and accommodate ourselves to it: He has made every thing beautiful in his time (Ecclesiastes 3:11; Ecclesiastes 3:11), and therefore, while its time lasts, we must be reconciled to it: nay, we must please ourselves with the beauty of it. Note, 1. Every thing is as God has made it; it is really as he appointed it to be, not as it appears to us. 2. That which to us seems most unpleasant is yet, in its proper time, altogether becoming. Cold is as becoming in winter as heat in summer; and the night, in its turn, is a black beauty, as the day, in its turn, is a bright one. 3. There is a wonderful harmony in the divine Providence and all its disposals, so that the events of it, when they come to be considered in their relations and tendencies, together with the seasons of them, will appear very beautiful, to the glory of God and the comfort of those that trust in him. Though we see not the complete beauty of Providence, yet we shall see it, and a glorious sight it will be, when the mystery of God shall be finished. Then every thing shall appear to have been done in the most proper time and it will be the wonder of eternity, Deuteronomy 32:4; Ezekiel 1:18.

      II. We must wait with patience for the full discovery of that which to us seems intricate and perplexed, acknowledging that we cannot find out the work that God makes from the beginning to the end, and therefore must judge nothing before the time. We are to believe that God has made all beautiful. Every thing is done well, as in creation, so in providence, and we shall see it when the end comes, but till then we are incompetent judges of it. While the picture is in drawing, and the house in building, we see not the beauty of either; but when the artist has put his last hand to them, and given them their finishing strokes, then all appears very good. We see but the middle of God's works, not from the beginning of them (then we should see how admirably the plan was laid in the divine counsels), nor to the end of them, which crowns the action (then we should see the product to be glorious), but we must wait till the veil be rent, and not arraign God's proceedings nor pretend to pass judgment on them. Secret things belong not to us. Those words, He has set the world in their hearts, are differently understood. 1. Some make them to be a reason why we may know more of God's works than we do; so Mr. Pemble: "God has not left himself without witness of his righteous, equal, and beautiful ordering of things, but has set it forth, to be observed in the book of the world, and this he has set in men's hearts, given man a large desire, and a power, in good measure, to comprehend and understand the history of nature, with the course of human affairs, so that, if men did but give themselves to the exact observation of things, they might in most of them perceive an admirable order and contrivance." 2. Others make them to be a reason why we do not know so much of God's works as we might; so bishop Reynolds: "We have the world so much in our hearts, are so taken up with thoughts and cares of worldly things, and are so exercised in our travail concerning them, that we have neither time nor spirit to eye God's hand in them." The world has not only gained possession of the heart, but has formed prejudices there against the beauty of God's works.

      III. We must be pleased with our lot in this world, and cheerfully acquiesce in the will of God concerning us, and accommodate ourselves to it. There is no certain, lasting, good in these things; what good there is in them we are here told, Ecclesiastes 3:12; Ecclesiastes 3:13. We must make a good use of them, 1. For the benefit of others. All the good there is in them is to do good with them, to our families, to our neighbours, to the poor, to the public, to its civil and religious interests. What have we our beings, capacities, and estates for, but to be some way serviceable to our generation? We mistake if we think we were born for ourselves. No; it is our business to do good; it is in doing good that there is the truest pleasure, and what is so laid out is best laid up and will turn to the best account. Observe, It is to do good in this life, which is short and uncertain; we have but a little time to be doing good in, and therefore had need to redeem time. It is in this life, where we are in a state of trial and probation for another life. Every man's life is his opportunity of doing that which will make for him in eternity. 2. For our own comfort. Let us make ourselves easy, rejoice, and enjoy the good of our labour, as it is the gift of God, and so enjoy God in it, and taste his love, return him thanks, and make him the centre of our joy, eat and drink to his glory, and serve him with joyfulness of heart, in the abundance of all things. If all things in this world be so uncertain, it is a foolish thing for men sordidly to spare for the present, that they may hoard up all for hereafter; it is better to live cheerfully and usefully upon what we have, and let to-morrow take thought for the things of itself. Grace and wisdom to do this is the gift of God, and it is a good gift, which crowns the gifts of his providential bounty.

      IV. We must be entirely satisfied in all the disposals of the divine Providence, both as to personal and public concerns, and bring our minds to them, because God, in all, performs the thing that is appointed for us, acts according to the counsel of his will; and we are here told, 1. That that counsel cannot be altered, and therefore it is our wisdom to make a virtue of necessity, by submitting to it. It must be as God wills: I know (and every one knows it that knows any thing of God) that whatsoever God does it shall be for ever,Ecclesiastes 3:14; Ecclesiastes 3:14. He is in one mind, and who can turn him? His measures are never broken, nor is he ever put upon new counsels, but what he has purposed shall be effected, and all the world cannot defeat nor disannul it. It behoves us therefore to say, "Let it be as God wills," for, how cross soever it may be to our designs and interests, God's will is his wisdom. 2. That that counsel needs not to be altered, for there is nothing amiss in it, nothing that can be am ended. If we could see it altogether at one view, we should see it so perfect that nothing can be put to it, for there is no deficiency in it, nor any thing taken from it, for there is nothing in it unnecessary, or that can be spared. As the word of God, so the works of God are every one of them perfect in its kind, and it is presumption for us either to add to them or to diminish from them, Deuteronomy 4:2. It is therefore as much our interest, as our duty, to bring our wills to the will of God.

      V. We must study to answer God's end in all his providences, which is in general to make us religious. God does all that men should fear before him, to convince them that there is a God above them that has a sovereign dominion over them, at whose disposal they are and all their ways, and in whose hands their times are and all events concerning them, and that therefore they ought to have their eyes ever towards him, to worship and adore him, to acknowledge him in all their ways, to be careful in every thing to please him, and afraid of offending him in any thing. God thus changes his disposals, and yet is unchangeable in his counsels, not to perplex us, much less to drive us to despair, but to teach us our duty to him and engage us to do it. That which God designs in the government of the world is the support and advancement of religion among men.

      VI. Whatever changes we see or feel in this world, we must acknowledge the inviolable steadiness of God's government. The sun rises and sets, the moon increases and decreases, and yet both are where they were, and their revolutions are in the same method from the beginning according to the ordinances of heaven; so it is with the events of Providence (Ecclesiastes 3:15; Ecclesiastes 3:15): That which has been is now. God has not of late begun to use this method. No; things were always as mutable and uncertain as they are now, and so they will be: That which is to be has already been; and therefore we speak inconsiderately when we say, "Surely the world was never so bad as it is now," or "None ever met with such disappointments as we meet with," or "The times will never mend;" they may mend with us, and after a time to mourn there may come a time to rejoice, but that will still be liable to the common character, to the common fate. The world, as it has been, is and will be constant in inconstancy; for God requires that which is past, that is, repeats what he has formerly done and deals with us no otherwise than as he has used to deal with good men; and shall the earth be forsaken for us, or the rock removed out of his place? There has no change befallen us, nor any temptation by it overtaken us, but such as is common to men. Let us not be proud and secure in prosperity, for God may recall a past trouble, and order that to seize us and spoil our mirth (Psalms 30:7); nor let us despond in adversity, for God may call back the comforts that are past, as he did to Job. We may apply this to our past actions, and our behaviour under the changes that have affected us. God will call us to account for that which is past; and therefore, when we enter into a new condition, we should judge ourselves for our sins in our former condition, prosperous or afflicted.