“To every thing there is a season, and a time to every purpose under the heaven:”
Heaven, in this world, where alone things change. (St. Jerome) — Nothing is here perpetual, but to be used in a proper manner. (Worthington) — The heart must not be attached to any thing created. (Calmet) — Pleasure had been condemned and approved, chap. 2. He shews that all must have its time. (Menochius)
“A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; to refrain from: Heb. to be far from”
Stones, with a sling, or to render a field useless, 4 Kings iii. 25., and Isaias v. 2. — Embraces. Continence was sometimes prescribed to married people, Leviticus xx. 18., and 1 Corinthians vii. (St. Jerome) (St. Augustine, Enchiridion 78.) (Calmet) — Hatred often succeeds love, ver. 8., and 2 Kings xiii. 14. (Haydock)
“What profit hath he that worketh in that wherein he laboureth?”
Labour? What advantage does he derive from any of these things? (Chap. i. 3.) (Calmet)
“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.”
Consideration. Literally, “dispute.” Hebrew and Septuagint, “heart.” (Haydock) — Pagnin, “He has implanted the desire of immortality in their hearts.” — End. If we could discover the properties of each thing, we should be in raptures; (Calmet) but as we cannot, this increases our vexation. (Menochius)
“I know that there is no good in them, but for a man to rejoice, and to do good in his life.”
Well; virtuously: or, perhaps, as literally, to enjoy himself, ver. 13. (Calmet) — Thus thinks the man of pleasure, Isaias xxii. 31. (St. Jerome)
“And also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God.”
God. He gives peace and plenty; and still more, the grace to use these things, so as to obtain heaven. (Calmet)
“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.”
Feared. The order of the seasons, &c., teaches men to adore Providence. (St. Jerome) — He has arranged every thing, how mutable soever. (St. Augustine, Confessions i. 6.)
“That which hath been is now; and that which is to be hath already been; and God requireth that which is past. that which is past: Heb. that which is driven away”
Past. He causes plants to spring forth afresh. Hebrew, Septuagint, &c., “But will God seek after the oppressed?” Here commences another objection. (Calmet)
“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.”
And then. Protestants, “for there is a time there (ver. 1.) for every purpose, and for every work.” At the day of judgment all will receive their due. (Haydock)
“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. that God: or, that they might clear God, and see, etc”
Beasts. Another doubt; or suggestion of infidels. (St. Gregory, Dial. iv. 4.)
“For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity.”
Man hath nothing more, &c., viz., as to the life of the body. (Challoner)
“Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth? of man: Heb. of the sons of man goeth upward: Heb. is ascending, etc”
Who knoweth, &c., viz., experimentally; since no one in this life can see a spirit. But as to the spirit of the beasts, which is merely animal, and becomes extinct by the death of the beast, who can tell the manner it acts so as to give life and motion, and by death to descend downward, that is, to be no more? (Challoner) — Few are able to prove that the soul of man is immortal rather than that of beasts, since the bodies of both are subject to the like inconveniences. The objection is answered [in] chap. xii. 7. (Calmet) — The difficulty of answering is intimated by “Who?” &c., Psalm xiv. 1. (Menochius)
“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?”
After him. He knows not who shall be his heir, or how soon he may die. None returns from the other world to inform him of what is there transacted. Thus the libertine encourages himself. (Calmet)