TRV
Translation
American Standard Version
a time to love, and a time to hate; a time for war, and a time for peace.
World English Bible Messianic
a time to love, and a time to hate; a time for war, and a time for peace.
Young's Literal Translation
A time to love, And a time to hate. A time of war, And a time of peace.
In the KJVVerse 17,368 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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Gregory of NyssaAD 395
HOMILIES ON ECCLESIASTES 8
We must love one thing alone, that which the law of the Decalogue speaks, “You shall love the Lord your God with your whole heart, soul and mind.” There is one object deserving of our hated, the inventer of evil, the enemy our lives of whom the Law says, “You shall hate your enemy.” The love of God strengthens the person who loves, whereas a disposition towards evil brings destruction upon anyone who loves it.
Gregory of NyssaAD 395
HOMILIES ON ECCLESIASTES 8
If we have gained knowledge about the enemy against whom we must fight and take up arms, we ought to learn about another part of the text, that is, when to make a treaty of peace. Who is the good commander? He enables me to win favor by peaceful means. Who is the leader of this army? The divinely inspired scriptures clearly depict the battle array of angels belonging to the heavenly army.
Gregory of NyssaAD 395
What truly exists is the one and only intrinsically Lovable, of whom also the rule of the Ten Commandments says, “You shall love the Lord your God with all your heart and with all your soul and with all your mind.” And again the only thing to be hated in truth is the inventor of evil, the enemy of our life, about whom the law says, “You shall hate your enemy.” The love of God becomes a strength for the one who loves, but the disposition to evil brings destruction on the one who loves [what is] evil.
Gregory of NyssaAD 395
If we have learned, then, whom we should go to war with and how to carry on the fight, we must also learn the other part of the lesson, with whom the Scripture solemnly warns us to make a peaceful alliance. What is the good army, with which I am to join forces through peace? Who is the king of such an army? It is clear, from what we are taught by the inspired Scriptures, that it is the array of the angels of the host of heaven.
Gregory of NyssaAD 395
If you make a distinction in your mind between things thought of as virtue and vice, you will recognize the moment for the right attitude to each of them. Restraint and pleasure, selfcontrol and indulgence, humility and pride, goodwill and crookedness, and all that are regarded as opposites of one another, are plainly set out for you by the Ecclesiast, so that by adopting attitudes about them in your soul you may make profitable decisions. Thus there is a moment for loving restraint and for hating pleasure, so that you do not become pleasureloving rather than Godloving, and likewise in all the other cases, quarrelloving, gainloving, gloryloving, and all the rest, which through the use of affection for improper ends separate us from the disposition to good.
Gregory of NyssaAD 395
HOMILIES ON ECCLESIASTES 8
Therefore the distinction between virtue and vice enables us to understand the opportunity which present. Ecclesiastes explains continence and pleasure, temperance and intemperance, modesty and arrogance, benevolence and maliciousness and anything else of this sort for imparting profitable advice. Thus we have a time to love continence and to hate pleasure that we may refrain from licentious behavior and be devout. Strife, gain, love of glory and so forth do not benefit love but prevent us from maintaining a pleasant disposition.
Didymus the BlindAD 398
COMMENTARY ON ECCLESIASTES 81:4
Every soul has a reprehensible companion and a praiseworthy one: the bridegroom, which is the Logos, and the adulterer, which is the devil. If the devil is present, one should not give him room; one should not let him in, as Judas did. This kind of companion needs to be hated. But a “time to love” has come when the true bridegroom is present. He is worthy of love, so much so that one of the saints has said, “My love has been crucified.” But love is intensified desire. Further, we have a commandment to love our enemies and to approach those who hate us in such a way that we even send a prayer to heaven for them. Insofar as we desire that they be helped and do not want ourselves to be troubled by hostility, we love our enemies; but insofar as we do not imitate them and do not accept the same things or want to be enemies as they want to be, we hate them.
Didymus the BlindAD 398
COMMENTARY ON ECCLESIASTES 81:21
If powers, forces, rulers of the world of darkness and evil spirits tempt us, we are not supposed to take issue with them or make peace with them, but we must fight them. But when we have subdued them and are given power “to tread on snakes and scorpions,” then it is a time for peace. Thus, first the devil has to be crushed under the feet of the saints. When it is time for war, one has to tread on “all the power of the enemy.” But when we have broken them down, we can live in enduring peace, our thinking is free from confusion, and we have a time for peace.
JeromeAD 420
Commentary on Ecclesiastes
"A time
for loving and a time for hating." The time for loving God, children, wife, and
relatives is afterwards, and the time for hating those in martyrdom since
hostile piety attacks those steadfast men for the sake of the confession of
Christ. Or maybe there is a time for
loving the law, and those things that the law decrees- that is circumcision,
sacrifices, the Sabbath, Neumania [The Jewish feast of the New Moon.],
and a time for hating them when the grace of the Gospel has been lost. But we cannot say this, since now we look
through the mirror in mystery, the time for loving is the present, and in the
future there will come a time when we will see face to face and then, more
accomplished, we will begin to hate and despise what we love. [Cfr I Cor. 13, 12.] "A time for war and a time for peace. "Although we are in the present world,
it is the time for war: when we have left this world the time for peace will
come. For the place of God is in peace
and so too is our city of Jerusalem, for it is called 'chosen in peace'. Therefore no one now thinks he is safe: you
must prepare yourselves in the time of war and put on the apostles arms, so
that we may rest in peace at last victorious.
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 3:8, the concluding couplet of the famed "time for everything" poem, encapsulates the profound paradoxes of human existence, asserting that even the most diametrically opposed emotions and societal states—love and hate, war and peace—are subject to a divinely appointed season. It highlights the Preacher's central message that life "under the sun" unfolds according to a sovereign timetable, urging an acceptance of life's inherent dualities and God's overarching control.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 3:8, like the rest of the poem, is rich in literary devices, primarily Antithesis and Parallelism. The entire passage is structured around pairs of opposing concepts (love/hate, war/peace), which is the essence of Antithesis, highlighting the stark contrasts inherent in life. This creates a powerful sense of balance and completeness, suggesting that life encompasses a full spectrum of experiences. The consistent use of the phrase "a time to..." followed by two contrasting actions or states is a form of Syntactic Parallelism, where similar grammatical structures are repeated. This repetition creates a rhythmic, almost hypnotic effect, reinforcing the cyclical and inevitable nature of these "times." The poem itself acts as an Enumeration, systematically listing these pairs, and the placement of this verse at the very end of the list provides a strong Climactic Effect, summarizing the most profound and impactful dualities of human existence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 3:8 profoundly shapes our understanding of divine sovereignty, asserting that even the most challenging and contradictory aspects of life are held within God's wise and purposeful plan. It challenges a simplistic view of good and evil, suggesting that God orchestrates seasons for all things, even those we might perceive as negative, for reasons beyond our immediate comprehension. This perspective encourages trust in God's ultimate design, recognizing that He is at work even amidst the apparent chaos of human experience, weaving together a tapestry that includes both light and shadow. It calls believers to discernment, to understand the appropriate posture and action for each season, whether it be to extend love or to stand against evil, to contend for truth or to seek reconciliation.
REFLECTION AND APPLICATION
Ecclesiastes 3:8 invites us to embrace the full spectrum of life's experiences, understanding that each has its appointed season under the sovereign hand of God. This verse provides profound comfort, reminding us that difficult times, whether personal struggles or societal conflicts, are not endless; they have a beginning and an end, and joyful seasons of love and peace will return. It also calls for spiritual discernment, urging believers to prayerfully consider when to extend unconditional love and when to righteously oppose evil, when to contend for truth and when to seek reconciliation. This perspective fosters a deeper trust in God's ultimate plan, even when His purposes are not immediately clear, and encourages us to live with wisdom and intentionality in every season.
Questions for Reflection
FAQ
Does "a time to hate" justify personal malice or prejudice?
Answer: No. The phrase "a time to hate" in Ecclesiastes 3:8, when understood within the broader biblical context, does not endorse personal malice, prejudice, or unrighteous anger. Instead, it refers to a righteous opposition or strong aversion to evil, injustice, sin, and anything that stands contrary to God's character and commands. For instance, Psalm 97:10 commands, "Ye that love the Lord, hate evil." This "hate" is directed at actions, ideologies, or systems that defy God's holiness and harm His creation, rather than at individuals themselves. Believers are called to love their enemies (Matthew 5:44) and to live peaceably with all people (Romans 12:18), while simultaneously hating what is evil and clinging to what is good (Romans 12:9).
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 3:8, with its stark contrasts of love and hate, war and peace, finds its ultimate fulfillment and redefinition in Jesus Christ. He is the embodiment of perfect love, demonstrating "a time to love" supremely by laying down His life for humanity (John 15:13). Yet, He also perfectly demonstrated "a time to hate" by righteously confronting sin, hypocrisy, and injustice, driving out money-changers from the temple with holy indignation (Matthew 21:12-13). While His first advent was a "time of peace," bringing reconciliation between God and humanity through His atoning sacrifice (Ephesians 2:14), Jesus also spoke of bringing a "sword" (Matthew 10:34), signifying the division that His truth would create between those who accept Him and those who reject Him. Ultimately, Christ is the Prince of Peace (Isaiah 9:6), who will one day establish an eternal reign of shalom where war will be no more (Revelation 21:4). Thus, in Christ, the paradoxes of Ecclesiastes are not abolished but transformed, revealing a sovereign God who orchestrates all seasons for His redemptive purposes, culminating in the perfect reign of His Son.