TRV
Translation
American Standard Version
a time to weep, and a time to laugh; a time to mourn, and a time to dance;
World English Bible Messianic
a time to weep, and a time to laugh; a time to mourn, and a time to dance;
Geneva Bible (1599)
A time to weepe, and a time to laugh: a time to mourne, and a time to dance.
Young's Literal Translation
A time to weep, And a time to laugh. A time to mourn, And a time to skip.
In the KJVVerse 17,364 of 31,102
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Commentary on Ecclesiastes 3 verses 1–10
1 ¶ To every thing there is a season, and a time to every purpose under the heaven:
2 A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted;
3 A time to kill, and a time to heal; a time to break down, and a time to build up;
4 A time to weep, and a time to laugh; a time to mourn, and a time to dance;
5 A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing;
6 A time to get, and a time to lose; a time to keep, and a time to cast away;
7 A time to rend, and a time to sew; a time to keep silence, and a time to speak;
8 A time to love, and a time to hate; a time of war, and a time of peace.
9 What profit hath he that worketh in that wherein he laboureth?
10 I have seen the travail, which God hath given to the sons of men to be exercised in it.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
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Dionysius of AlexandriaAD 264
A Commentary on the Beginning of Ecclesiastes - Chapter III
"A time to weep, and a time to laugh."
A time to weep, when it is the time of suffering; as when the Lord also says, "Verily I say unto you, that ye shall weep and lament." But to laugh, as concerns the resurrection: "For your sorrow," He says, "shall be turned into joy."
Gregory of NyssaAD 395
HOMILIES ON ECCLESIASTES 6
Now is the time to weep while the time to laugh consists in hope because our present sadness is a mother who begets joy which is stored up for the future. Who does not squander his life in lamentation and sullenness? He returns to his senses and realizes what he had and then lost, that is, his original condition and that which is present. Both you and I were subject neither to death nor sickness because these pernicious elements had been banished from our lives. The sun, air and God’s grace belong to everyone and share his common blessing. While God freely offered us a share in every good, he did not acknowledge the sickness of avarice; neither does the person with less have reason to hate the one who has more (for such was not the case). There are other examples too innumerable to list which require lengthy explanation. I mean the honor bestowed upon the angels, our confidence in God’s presence, contemplation of transcendent blessings and the incorruptible beauty of [God’s] blessed nature which adorns us and is manifested by the soul’s beauty in its resplendent divine image.
Gregory of NyssaAD 395
HOMILIES ON ECCLESIASTES 6
Scripture refers the term “mourning” to any person subject to passion and who is grieved inwardly. Similarly, dancing signifies intense joy as we learn from the Gospel: “We piped to you, and you did not dance.” History says that the Israelites mourned Moses' death while David preceded the ark in dance when the Philistines returned it from captivity. David expressed himself in harmonious songs by striking his harp while his feet and body moved to the rhythm which revealed his disposition. Since man’s nature is two-fold, body and soul, mourning is beneficial for our corporeal existence (there are many occasions for affliction in this existence) because it enables us to prepare our souls for this harmonious dancing [of David]. Although we abhor dejection, the occasions for gladness are certainly more numerous. Continence is confining, humility is sad, suffering is burdensome and sorrow cannot equal these. However, “He who humbles himself shall be exalted,” and he who afflicts himself by poverty will be crowned. The person who subjects himself to violence and proves himself worthy through affliction in everything will rest in the patriarch’s [Abraham] bosom. This is our rightful place through the mercy of him who saved us, Jesus Christ, to whom be glory forever. Amen.
Gregory of NyssaAD 395
Now, therefore, is the moment for weeping, but the moment for laughing is in store for us through hope; for the present sorrow will become mother of the joy that is hoped for. Who would not spend all his life in lamentation and sadness, if he actually becomes acquainted with himself and knows his condition, what he once had and what he has lost, and the state his nature was in at the beginning and the state it is in at present? Then there was no death, disease was absent; “mine” and “yours,” those wicked words, were far away from the life of the first humans. As the sun was shared, and the air was shared, and above all the grace and praise of God were shared, so too participation in everything good was freely available on equal terms, and the disease of acquisitiveness was unknown, and there was no resentment over inferiority against superiors (for there was no such thing as superiority), and there were thousands of other things besides these, which no one could describe in words, since they utterly exceed in magnificence those mentioned—I mean equality in honor with the angels, freedom to speak before God, the contemplation of the good things in the realms above, our own adornment with the unspeakable beauty of the blessed nature, when we show in ourselves the divine image, glistening with beauty of soul.
Gregory of NyssaAD 395
Passionate and profound lamentation is called “mourning” in Scripture. Similarly, dancing also indicates the strength of joy, as we learn in the gospel, where it says, “We played to you, and you did not dance; we lamented, and you did not mourn.” In the same way history relates that the Israelites mourned at Moses’ death and that David danced as he went at the front of the procession of the ark, when he carried it away from the foreigners, not appearing in his usual clothes. It says that he sang, playing an accompaniment on his musical instrument, and moved to the rhythm with his feet, and by the rhythmic movement of the body made public his devotion. Since, then, a human being is twofold, I mean made of soul and of body, and correspondingly twofold also the life operating in each of them within us, it would be a good thing to mourn in our bodily life—and there are many occasions for lamentation in this life—and prepare for our soul the harmonious dance. For the more life is made miserable with sadness, the more occasions for joy accumulate in the soul. Selfcontrol is gloomy, humility is dreary, being punished is a grief, not being equal with the powerful is a reason for sorrow, but “the one who humbles himself will be lifted up,” and the one who struggles in poverty will be crowned, and the one covered with sores, who exhibits his life as thoroughly lamentable, will rest in the bosom of the patriarch. May we too rest in it, through the mercy of our Savior Jesus Christ, to whom be the glory forever.
Didymus the BlindAD 398
COMMENTARY ON ECCLESIASTES 71:4
Since weeping has different meanings, laughing needs to be understood accordingly; for weeping does not have only one meaning, nor does laughing. And since laughing is split in two meanings—sometimes praiseworthy, sometimes reprehensible—even weeping must be seen in this way, so that praiseworthy laughing corresponds to praiseworthy weeping and the same with reprehensible laughing and weeping.Often, thus, a life which is prone more to lust than to the love of God is laughing in such a way that the laughter itself is made into a god. And as some consider their stomachs divine and others consider them mammon, so a third person who loves entertainment and wants to be witty and so on, builds altars for laughter by making it divine so that he sacrifices to it. One sacrifices to it if one teaches what is suitable for laughing or what excites laughter.
That kind of laughter is reprehensible. It is blissful to abandon this kind of laughter and to devote one’s self to the weeping opposed to it. This is what the virtuous one was striving for when he said, “Every night I flood my bed with tears; I drench my couch with my weeping.”
There is, however, also a praiseworthy laughter. It is said that God “will yet fill your mouth with laughter”—with (of course) praiseworthy laughter. This corresponds to the fruit of the Spirit, which is joy, for “The fruit of the Spirit is love, joy, peace.” Laughter, therefore, that corresponds with joy is praiseworthy.
Any weeping that is opposed to this kind of laughter and to the condition that opposes the joy of the Holy Spirit is reprehensible. That kind of weeping did not help Jerusalem. … And why was that so? It is because it did not repent at the time when it should have repented, but after it was too late.…
Now, we want to look for the spiritual meaning: The ascetical life, which is appropriate for pious people, is called weeping; the uninhibited life, however, which is prone more to lust than to the love of God, is laughter. Those who weep in this life will laugh later on, so that they are even blessed: “Blessed are you who weep now.” … But those who have laughed here, because they lived prone more to lust than to the love of God, will weep, after the punishment that will follow, so that the following is said to them: “There will be weeping and gnashing of teeth.” Those, however, who here greatly weep out of repentance pray to God with the words: “You have fed them with the bread of tears, and given them tears to drink in full measure.”
JeromeAD 420
Commentary on Ecclesiastes
"A time
for weeping and a time for laughter." Now is the time for weeping and in the
future it will be the time for laughter: for "the blessed weep, since they
themselves will laugh." [Luc. 6, 21.] "A time for bewailing and a time for
dancing. "For this reason they
are seized in the Gospel, those to whom God says " I have lamented for you
and you have not moaned; I sang and you did not dance." [Luc. 7, 32.] We must moan at present so that afterwards we
can dance that dance, which David danced before the arc of the covenant [Cfr II Reg. 6, 14.],
and displeasing to the daughter of Saul he was more pleasing to God.
Caesarius of ArlesAD 542
SERMON 215:2
Let no one believe that he possesses any happiness or true joy in this world. Happiness can be prepared for, but it cannot be possessed here. Two times succeed each other in their own order, “a time to weep, and a time to laugh.” Let no one deceive himself, brethren; there is no time to laugh in this world. I know, indeed, that everyone wants to rejoice, but people do not all look for joy in the place where it should be sought. True joy never did exist in this world, it does not do so now, and it never will. For thus the Lord himself warned his disciples in the Gospel when he said: “You will suffer in the world,” and again, “While the world rejoices, you will grieve for a time, but your grief will be turned into joy.” For this reason, with the Lord’s help let us do good in this life through labor and sorrow, so that in the future life we may be able to gather the fruits of our good deeds with joy and exultation according to that sentence: “Those that sow in tears shall reap rejoicing.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ecclesiastes 3:4, a poignant verse within the Preacher's profound meditation on divine timing, articulates the inherent duality and divinely ordained rhythm of human experience. It presents a pair of contrasting emotional states—weeping and laughing, mourning and dancing—underscoring the cyclical nature of life's joys and sorrows. This verse offers profound insight into the necessity and appropriateness of experiencing the full spectrum of human emotion, acknowledging that each season, whether of profound grief or exuberant celebration, holds its rightful and purposeful place within God's intricate and sovereign design.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 3:4 masterfully employs several literary devices to convey its profound message. The most prominent is Antithetical Parallelism, where two opposing ideas are placed in juxtaposition to highlight a comprehensive truth. Here, "weep" is contrasted with "laugh," and "mourn" with "dance," creating a balanced and complete picture of emotional experience. This parallelism emphasizes the cyclical nature of life and the inherent duality of human existence, suggesting that one cannot fully appreciate one without experiencing the other. The powerful Repetition of the phrase "A time to" (Hebrew: 'êth) preceding each action underscores the overarching theme of divine timing and purpose, lending a rhythmic, authoritative, and universal tone to the passage. Furthermore, the verse utilizes Juxtaposition by placing these contrasting emotions side-by-side, forcing the reader to confront the reality that both joy and sorrow are integral, equally valid, and divinely sanctioned components of life "under the sun."
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 3:4 offers a profound theological statement on the nature of human existence under God's sovereignty. It asserts that the full spectrum of human emotions, from the deepest sorrow to the most exuberant joy, is not random but part of a divinely ordained order. This perspective validates all human experience, teaching that even grief and lament are necessary and appropriate responses to life's realities, just as laughter and dancing are. It challenges the notion that spiritual maturity means constant happiness, instead promoting a holistic view where lament is as essential as praise. The verse encourages a posture of acceptance and discernment, urging believers to lean into the current season, trusting that God has a purpose even in the most difficult times. This understanding fosters resilience and a deeper reliance on God's wisdom in navigating life's unpredictable currents, knowing that God is at work in every "time."
REFLECTION AND APPLICATION
Ecclesiastes 3:4 provides timeless wisdom for navigating the complexities of our emotional lives. It liberates us from the pressure to constantly be "happy" or to suppress difficult emotions. Instead, it grants permission to fully experience and express grief, sorrow, and lament when those seasons arrive, recognizing them as divinely appointed and necessary for healing, processing, and growth. This verse reminds us that there is a sacredness in tears, just as there is in laughter. Simultaneously, it calls us to embrace and celebrate moments of joy with unreserved gratitude, not holding back from the exuberance that life's blessings afford. The verse encourages a posture of discernment, teaching us to recognize the season we are in and to respond appropriately, rather than resisting the natural flow of life. By accepting that both weeping and dancing have their place, we can cultivate greater emotional authenticity, empathy for others who are in different seasons, and a deeper trust in God's overarching purpose, even when His timing is beyond our comprehension. This holistic approach to life fosters resilience, allowing us to live more fully and authentically in every moment God grants.
Questions for Reflection
FAQ
Does this verse imply that we should passively accept suffering and not strive for joy?
Answer: Not at all. Ecclesiastes 3:4 does not advocate for passivity but for discernment and acceptance of life's inherent rhythms. It acknowledges that suffering and sorrow are an unavoidable part of the human experience "under the sun," but it does not suggest that we should never seek to alleviate pain or pursue joy. Rather, it validates the full spectrum of human emotion and experience, recognizing that there is an appropriate time for each. The wisdom lies in discerning the season and responding rightly. For instance, while there is a time to mourn, there is also a time to heal and move forward, and to actively seek comfort and restoration. The Bible frequently calls believers to rejoice (e.g., Philippians 4:4), but it also provides ample space for lament and grief (e.g., the Psalms of lament, such as Psalm 13). The verse encourages us to live authentically within each season, trusting in God's overarching plan and finding purpose even in the midst of adversity, as seen in Romans 8:28.
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 3:4, with its profound declaration of a "time to weep" and "a time to laugh," finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who perfectly embodied the full spectrum of human experience within God's sovereign plan. Jesus knew both profound sorrow and deep joy. He was truly "a man of sorrows and acquainted with grief" (Isaiah 53:3), weeping at the tomb of Lazarus, moved by the profound grief of those He loved (John 11:35), and agonizing in Gethsemane as He contemplated the weight of the world's sin (Matthew 26:38). His life encompassed the "time to mourn" as He bore the sins of the world and faced the cross, becoming the ultimate sacrifice for humanity's brokenness. Yet, Jesus also knew the "time to laugh" and rejoice; He celebrated with His disciples, attended weddings (John 2:1-11), and "rejoiced in the Holy Spirit" (Luke 10:21). His resurrection, the ultimate triumph over death, inaugurated a "time to dance" for all who believe, transforming sorrow into everlasting joy (Luke 24:52-53). Through Christ, the seemingly paradoxical cycles of Ecclesiastes find their ultimate resolution and purpose. He is the one who brings comfort in weeping and the promise of eternal laughter, as He will one day wipe away every tear from our eyes, and there will be no more death, mourning, crying, or pain, for the former things have passed away (Revelation 21:4). Thus, in Christ, every "time" is redeemed and given eternal significance, culminating in the joy of His everlasting presence.