TRV
Translation
King James Version
A time to rend, and a time to sew; a time to keep silence, and a time to speak;
Complete Jewish Bible
a time to tear and a time to sew, a time to keep silent and a time to speak,
Berean Standard Bible
a time to tear and a time to mend, a time to be silent and a time to speak,
American Standard Version
a time to rend, and a time to sew; a time to keep silence, and a time to speak;
World English Bible Messianic
a time to tear, and a time to sew; a time to keep silence, and a time to speak;
Geneva Bible (1599)
A time to rent, and a time to sowe: a time to keepe silence, and a time to speake.
Young's Literal Translation
A time to rend, And a time to sew. A time to be silent, And a time to speak.
In the KJVVerse 17,367 of 31,102
Study This Verse
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 keep silence, and a time to speak."
A time to speak, when there are hearers who receive the word; but a time to keep silence, when the hearers pervert the word; as Paul says: "A man that is an heretic, after the first and second admonition, reject."
Gregory of NyssaAD 395
In words about things concerning God, when the discussion is about his being, that is the “moment for keeping silent.” But when it is about some good activity [of God], of which the knowledge reaches down even to us, then is the moment for speaking of the powers, to proclaim the wonders, to recount the works, to use language thus far. In matters that lie beyond, it is the moment not to allow the creation to overstep its boundaries but to be content to know itself.
Gregory of NyssaAD 395
HOMILIES ON ECCLESIASTES 7
When it to comes to words about God and searching his essence there is a time for silence, but when it concerns some good operation of which we have knowledge, it is time to speak of God’s power, miracles and works which necessitate words. A creature should not overstep its bounds with regard to transcendent matters but remain content with knowledge of himself.
Ambrose of MilanAD 397
On the Duties of the Clergy 1.3.9
Ought we to be dumb? Certainly not. For “there is a time to keep silence and a time to speak.” If, then, we are to give account for an idle word, let us take care that we do not have to give it also for an idle silence. For there is also an active silence, such as Susanna’s was, who did more by keeping silence than if she had spoken. For in keeping silence before others she spoke to God and found no greater proof of her chastity than silence. Her conscience spoke where no word was heard, and she sought no judgment for herself at the hands of men, for she had the witness of the Lord. She therefore desired to be acquitted by the One who she knew could not be deceived in any way. The Lord himself in the gospel worked out in silence the salvation of humankind. David rightly therefore enjoined on himself not constant silence but watchfulness.
JeromeAD 420
COMMENTARY ON ECCLESIASTES 3:7
I believe that the Pythagoreans, whose discipline it was to remain silent for five years and to speak with erudition afterwards, drew their practice from this principle. We too should learn to be silent before opening our mouths to speak. Let us remain still for an established time, meditating on the words of the Teacher, for nothing should seem right to us except what we have learned. In this way, only after much silence will we be made teachers from the disciples. As it is currently, for the sake of those who are falling into the worst wickedness of the world, we daily teach in the churches what we do not know. And if we provoke the people’s applause by our choice of words or by the instigation of the devil, who is the patron of errors, we bear witness against our own conscience that we are doing the very thing against which we are able to warn others.
JeromeAD 420
Commentary on Ecclesiastes
"A time
to acquire and a time to lose. A time to
keep and a time to throw away. "As is in many verses before the meaning is
the same here too, which is apparent before and following this verse, in that
he says: "A time to destroy and a time to build.
" And then "A
time to rend and a time to mend. "Just
as the Synagogue is destroyed so that the Church can be built and schism is
only brought about by the law so that the Gospels are unified, because each
preacher has carried it out one by one, unifying from the law and the prophets
the testimonies of the arrival of the Lord.
And thus there was a time for seeking and guarding Israel, a time for
losing and discarding it. Or perhaps in
fact a time for seeking a nation in the tribes and a time for losing the people
of the Jews. A time for guarding the
believers of the nations and a time for dismissing the faithless from
Israel. "A time for silence and a time for
speaking. "I think that the
Pythagoreans, whose discipline is to remain silent for five years and
afterwards to speak to learned men, took the origin of their decree from
this. Let us learn therefore and so
remain silent first, so that afterwards we open our mouths only to speak. Let us be silent for a set period and depend
on the utterances of our teacher.
Nothing seems right to us unless we learn that after much silence we are
made into teachers by our pupils. Now
though instead of the world slipping day by day into a far worse situation, we
teach in churches what we do not know.
And if by composing words or at the bidding of the devil, who is the
patron of madness, we have aroused the applause of the common people, then we
think we understand, (contrary to our conscience), what it is we were able to
dissuade others from. We do not learn all the arts without a teacher, only
those which are so common and easy that they don't require a tutor.
Desert FathersAD 500
The Desert Fathers, Sayings of the Early Christian Monks
A brother asked a hermit, ‘If I live with other monks, and see something wrong, do you want me to say something about it?’ The hermit replied, ‘If some are older than you, or your contemporaries, you will have more peace of mind in keeping silent for you will find peace in putting yourself below the others.’ The brother said to him, ‘How can I do that, abba? For my thoughts would trouble me.’ The hermit said to him, ‘If you are worrying about the matter, offer a piece of advice, once, with humility. If they do not listen to you, leave what you have done in God’s sight, and He will help you. In this way the worshipper of God lays himself before God, and does not follow his self-will. But take care that your anxiety be of God. In any case, as far as I can see, it is good to be silent, for silence is humility.’
Gregory the DialogistAD 604
PASTORAL CARE 3:14
The tongue, therefore, should be discreetly curbed, not tied up fast. For it is written, “A wise man will hold his tongue until the time,” in order, assuredly, that when he considers it opportune, he may relinquish the censorship of silence and apply himself to the service of utility by speaking such things as are fit. And again it is written, “A time to keep silence and a time to speak.” For, indeed, the times for changes should be discreetly weighed, lest either, when the tongue ought to be restrained, it run loose to no profit in words, or, when it might speak with profit, it slothfully restrain itself. Considering which thing well, the psalmist says, “Set a watch, O Lord, on my mouth, and a door round about my lips.”
BedeAD 735
Commentary on the Catholic Epistles, James 1:19
Let anyone who loves wisdom, therefore, first beg this from God, then let the humble hearer seek out a teacher of truth, and all the while let him not only most carefully restrain his tongue from idle conversations but also hold back from preaching the very truth which he has recently learned. Hence Solomon, writing about differences of times, says, “There is a time for keeping silence and a time for speaking.” Hence the Pythagoreans, who were endowed with the capacity to teach natural knowledge, order their listeners to keep silence for five years and thus at last they allow them to preach. The truth is more safely heard than preached, for when it is heard humility is safeguarded, but when it is preached it is difficult for the preacher to escape some minimal boasting.
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 3:7, embedded within Qoheleth's profound poem on the rhythms of life, illuminates the divinely appointed paradoxes inherent in human existence, emphasizing the critical wisdom of discerning the appropriate moment for contrasting actions. This verse specifically juxtaposes the acts of "rending" (tearing) and "sewing" (mending), alongside "keeping silence" and "speaking," thereby underscoring that true wisdom lies in recognizing and aligning with the sovereign timing appointed for every season of life, from profound grief and disruption to restoration, and from quiet contemplation to vocal expression.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 3:7 masterfully employs several literary devices to convey its profound message about the divinely orchestrated rhythms of life. The most prominent is Antithesis, or Juxtaposition, where two opposing ideas or actions are placed side-by-side ("rend" vs. "sew"; "silence" vs. "speak"). This creates a striking contrast that highlights the paradoxical nature of life and the necessity of discerning the appropriate response for each situation. Each pair represents a full spectrum of human experience, from profound sorrow and disruption to restoration and healing, and from quiet contemplation to active communication. This antithetical structure is further reinforced by Parallelism, specifically Antithetical Parallelism, where the second half of the verse presents a similar contrasting structure to the first, reinforcing the overarching theme of divinely appointed timing for all things. The repeated phrase "a time to..." functions as a powerful form of Anaphora throughout the larger poem (Ecclesiastes 3:1-8), emphasizing the pervasive and inescapable nature of these divinely ordained cycles. These devices collectively underscore Qoheleth's central message: life is a complex tapestry of contrasting experiences, all under the sovereign hand of God, requiring wisdom to navigate.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 3:7 profoundly articulates a foundational theological truth: God's sovereignty extends over all of life's seasons, including its most challenging, contradictory, and seemingly disruptive moments. It challenges a simplistic or linear view of life, affirming that even sorrow, silence, and disruption have their divinely appointed place and purpose, just as joy, speech, and restoration do. The verse calls believers to cultivate spiritual discernment, recognizing that true wisdom is not about avoiding difficult seasons or forcing outcomes, but about humbly discerning God's timing and purpose within them. This involves a posture of humble acceptance of the ebb and flow of life, trusting that God is actively at work in every "time," even when His purposes are not immediately clear or when circumstances feel paradoxical. It underscores that there is a season for every human emotion and action, and living wisely means aligning our responses with God's ordained rhythms rather than resisting them in our own strength or understanding.
REFLECTION AND APPLICATION
Ecclesiastes 3:7 serves as a powerful and liberating reminder that our lives are not meant to be a monotonous pursuit of a single, unchanging state, but rather a dynamic journey through diverse, divinely appointed seasons. It encourages us to embrace the full spectrum of human experience, recognizing that there is a sacred purpose even in moments of grief, silence, or apparent brokenness. For the believer, this means cultivating a posture of active discernment, seeking God's wisdom through prayer and His Word to understand the "time" for every action. It challenges us to resist the cultural urge to rush through necessary seasons of mourning, quiet reflection, or waiting, just as it compels us to speak up, act, or engage when the moment demands it. This wisdom is not passive resignation but active participation in God's unfolding plan, trusting that He orchestrates all things for His glory and our ultimate good. Learning when to hold our peace and when to articulate truth, when to allow for sorrow and when to pursue healing, is a profound mark of spiritual maturity and a pathway to living a life aligned with divine wisdom and peace.
Questions for Reflection
FAQ
Does Ecclesiastes 3:7 promote fatalism, suggesting we have no choice in our actions?
Answer: No, Ecclesiastes 3:7 does not promote fatalism, nor does it negate human responsibility or choice. While the repeated phrase "a time to..." emphasizes a divinely ordained order and rhythm to life, it does not imply that human beings are mere puppets of fate. Rather, it highlights the importance of wisdom and discernment in recognizing and aligning with God's timing. The Preacher's message is not that we are devoid of agency, but that our actions are most effective, righteous, and fruitful when they are in harmony with the broader, sovereign plan of God. For instance, while there is "a time to speak," it is our responsibility to choose to speak wisely or foolishly, truthfully or deceitfully. The verse calls us to spiritual maturity, understanding that our choices within these divinely appointed seasons contribute to a life lived in accordance with God's will, rather than fighting against His natural and divine rhythms.
How can I know when it's "a time to keep silence" versus "a time to speak"?
Answer: Discerning the appropriate time for silence or speech requires spiritual wisdom, humility, and sensitivity to the Holy Spirit. "A time to keep silence" might be when words would be unhelpful or hurtful, when listening is paramount (as in James 1:19), when one needs to process deep emotion or seek God's counsel, or when reverence for God's presence is called for (as in Habakkuk 2:20). Conversely, "a time to speak" arises when truth needs to be declared (as Peter and John asserted in Acts 4:20), comfort needs to be offered, injustice needs to be challenged, wisdom needs to be imparted (as in Proverbs 15:23), or the Gospel needs to be proclaimed. This discernment often comes through prayer, deep reflection on God's Word, seeking counsel from mature believers, and paying close attention to the specific context, needs, and spiritual leading in a given situation.
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 3:7, with its profound emphasis on divine timing and the appropriate season for every action, finds its ultimate and perfect fulfillment in the person and ministry of Jesus Christ. He is the embodiment of perfect discernment, always knowing "a time to rend" and "a time to sew," "a time to keep silence" and "a time to speak." Jesus demonstrated "a time to rend" through His profound grief and tears at the tomb of Lazarus, weeping with those who wept (John 11:35), fully entering into human sorrow. Yet, He also brought about "a time to sew" through His miraculous healing and restoration, mending broken bodies and lives, ultimately bringing reconciliation between God and humanity through His atoning work (2 Corinthians 5:18-19). Similarly, Jesus perfectly exemplified "a time to keep silence" before His accusers, offering no defense during His trial, fulfilling prophecy and demonstrating profound humility and submission to God's sovereign will (Isaiah 53:7; Matthew 27:12-14). Yet, He also powerfully demonstrated "a time to speak," proclaiming the Kingdom of God with unparalleled authority (Mark 1:15), teaching profound truths in the Sermon on the Mount (Matthew 5-7), and courageously challenging hypocrisy (Matthew 23:13-36). In Christ, we see the perfect wisdom of God made manifest, showing us how to navigate every season of life with divine purpose and perfect timing, ultimately culminating in His sacrificial death—the ultimate "rending" of His body—which brings about our "sewing" into new life and eternal reconciliation with God (Hebrews 10:10).