Ecclesiastes 3 11 Quotes

Vanity of vanities, says the Preacher, vanity of vanities! All is vanity. 3 What does man gain by all the toil at which he toils under the sun? 4 A generation goes, and a generation comes, but the earth remains forever. 5 The sun rises, and the sun goes down, and hastens to the place where it rises. 6 The wind blows to the south and goes around to the north; around and around goes the wind, and on its circuits the wind returns. 7 All streams run to the sea, but the sea is not full; to the place where the streams flow, there they flow again. 8 All things are full of weariness; a man cannot utter it; the eye is not satisfied with seeing, nor the ear filled with hearing. 9 What has been is what will be, and what has been done is what will be done, and there is nothing new under the sun. 10 Is there a thing of which it is said, “See, this is new”? It has been already in the ages before us. 11 There is no remembrance of former things, nor will there be any remembrance of later things yet to be among those who come after.

Make careful choice of the books which you read: let the holy Scriptures ever have the preeminence. Let Scripture be first and most in your hearts and hands and other books be used as subservient to it. While reading ask yourself: 1. Could I spend this time no better? 2. Are there better books that would edify me more? 3. Are the lovers of such a book as this the greatest lovers of the Book of God and of a holy life? 4. Does this book increase my love to the Word of God, kill my sin, and prepare me for the life to come? "The words of the wise are like goads, their collected sayings like firmly embedded nails—given by one Shepherd. Be warned, my son, of anything in addition to them. Of making many books there is no end, and much study wearies the body." Ecclesiastes 12:11-12

He has made everything beautiful in its time. He has also set eternity in the human heart; yet no one can fathom what God has done from beginning to end. —Ecclesiastes 3:11 (NIV)

God “has planted eternity in the human heart” (Ecclesiastes 3:11, NLT).

God has … planted eternity in the human heart. ECCLESIASTES 3:11 (NLT) Surely God would not have created such a being as man to exist only for a day! No, no, man was made for immortality. ABRAHAM LINCOLN

Eternity is a big concept. We read in the pages of Holy Writ that God has “set eternity in the hearts of men” (Ecclesiastes 3:11). This inspiring verse led one commentator to reflect, “Though living in a world of time, man has intimations of eternity. Instinctively he thinks of ‘forever,’ and though he cannot understand the concept, he realizes that beyond this life there is the possibility of a shoreless ocean of time.”2

the first and only begotten of God which was before every creature and creation visible and invisible, the commander-in-chief of the rational and immortal host of heaven, the messenger of the great counsel, the executor of the Father's unspoken will, the creator, with the Father, of all things, the second cause of the universe after the Father, the true and only-begotten Son of God, the Lord and God and King of all created things, the one who has received dominion and power, with divinity itself, and with might and honor from the Father; as it is said in regard to him in the mystical passages of Scripture which speak of his divinity: "In the beginning was the Word, and the Word was with God, and the Word was God." [John 1:1] "All things were made by him; and without him was not anything made." [John 1:3]

May 21 “If the clouds be full of rain, they empty themselves upon the earth.” Ecclesiastes 11:3 WHY, then, do we dread the clouds which now darken our sky? True, for a while they hide the sun, but the sun is not quenched; he will shine out again before long. Meanwhile those black clouds are filled with rain; and the blacker they are, the more likely they are to yield plentiful showers. How can we have rain without clouds? Our troubles have always brought us blessings, and they always will. They are the dark chariots of bright grace. These clouds will empty themselves before long, and every tender herb will be the gladder for the shower. Our God may drench us with grief, but he will not drown us with wrath; nay, he will refresh us with mercy. Our Lord’s love-letters often come to us in black-edged envelopes. His wagons rumble, but they are loaded with benefits. His rod blossoms with sweet flowers and nourishing fruits. Let us not worry about the clouds, but sing because May flowers are brought to us through the April clouds and showers. O Lord, the clouds are the dust of thy feet! How near thou art in the cloudy and dark day! Love beholds thee, and is glad. Faith sees the clouds emptying themselves and making the little hills rejoice on every side.

ECCLESIASTES 11  f Cast your bread upon the waters,          g for you will find it after many days. 2     h Give a portion to  i seven, or even to eight,          j for you know not what disaster may happen on earth. 3    If the clouds are full of rain,         they empty themselves on the earth,     and if a tree falls to the south or to the north,         in the place where the tree falls, there it will lie. 4    He who observes the wind will not sow,         and he who regards the clouds will not reap. 5As you do not know the way  k the spirit comes to  l the bones in the womb [1] of a woman with child, so you do not know the work of God who makes everything.

A notice was pinned on the back of the organ, about two feet from his face: DESTRUCTION OF CHURCHES BY FIRES ORIGINATING IN THE ORGANS 1. The organ is damp, a lamp or stove is placed in it and left to burn all night, with the result of setting it on fire. 2. The organist, the blower, the tuner, or a workman making repairs, strikes a match , or lights a spirit taper, or candle, which he leaves burning, with the result of setting the organ on fire. 3. The music desk lights are movable brackets which can be placed so that the flames touch woodwork; this is done once, and the whole is set on fire. ECCLESIASTICAL INSURANCE OFFICE Lim. 11 Norfolk Street, Strand, London WC

A Wife of Noble Character 10[*]Who can find a virtuous and capable wife?        She is more precious than rubies. 11 Her husband can trust her,        and she will greatly enrich his life. 12 She brings him good, not harm,        all the days of her life. 13 She finds wool and flax        and busily spins it. 14 She is like a merchant’s ship,        bringing her food from afar. 15 She gets up before dawn to prepare breakfast for her household        and plan the day’s work for her servant girls. 16 She goes to inspect a field and buys it;        with her earnings she plants a vineyard. 17 She is energetic and strong,        a hard worker. 18 She makes sure her dealings are profitable;        her lamp burns late into the night. 19 Her hands are busy spinning thread,        her fingers twisting fiber. 20 She extends a helping hand to the poor        and opens her arms to the needy. 21 She has no fear of winter for her household,        for everyone has warm[*] clothes. 22 She makes her own bedspreads.        She dresses in fine linen and purple gowns. 23 Her husband is well known at the city gates,        where he sits with the other civic leaders. 24 She makes belted linen garments        and sashes to sell to the merchants. 25 She is clothed with strength and dignity,        and she laughs without fear of the future. 26 When she speaks, her words are wise,        and she gives instructions with kindness. 27 She carefully watches everything in her household        and suffers nothing from laziness. 28 Her children stand and bless her.        Her husband praises her: 29 “There are many virtuous and capable women in the world,        but you surpass them all!” 30 Charm is deceptive, and beauty does not last;        but a woman who fears the LORD will be greatly praised. 31 Reward her for all she has done.        Let her deeds publicly declare her praise. Ecclesiastes 1   2   3   4   5   6   7   8   9   10   11   12

The church is called 'the pillar and ground of the truth' (1 Tim. 3:15) not because she supports and gives authority to the truth (since the truth is rather the foundation upon which the church is built, Eph. 2:20), but because it stands before the church as a pillar and makes itself conspicuous to all. Therefore it is called a pillar, not in an architectural sense (as pillars are used for the support of buildings), but in a forensic and political sense (as the edicts of the emperor and the decrees and laws of the magistrates were usually posted against pillars before the court houses and praetoria and before the gates of the basilica so that all might be informed of them, as noted by Pliny, Natural History, lib. 6, c. 28+ and Josephus,? AJ 1.70–71 [Loeb, 4:32–33]). So the church is the pillar of the truth both by reason of promulgating and making it known (because she is bound to promulgate the law of God, and heavenly truth is attached to it so that it may become known to all) and by reason of guarding it. For she ought not only to set it forth, but also to vindicate and defend it. Therefore she is called not only a pillar, but also a stay by which the truth when known may be vindicated and preserved pure and entire against all corruptions. But she is not called a foundation, in the sense of giving to the truth itself its own substructure and firmness. (2) Whatever is called the pillar and stay of the truth is not therefore infallible; for so the ancients called those who, either in the splendor of their doctrine or in the holiness of their lives or in unshaken constancy, excelled others and confirmed the doctrines of the gospel and the Christian faith by precept and example; as Eusebius says the believers in Lyons call Attalus the Martyr (Ecclesiastical History 5.1 [FC 19:276]); Basil distinguishes the orthodox bishops who opposed the Arian heresy by this name (hoi styloi kai to hedraiōma tēs alētheias, Letter 243 [70] [FC 28:188; PG 32.908]); and Gregory Nazianzus so calls Athanasius. In the same sense, judges in a pure and uncorrupted republic are called the pillars and stays of the laws. (3) This passage teaches the duty of the church, but not its infallible prerogative (i.e., what she is bound to do in the promulgation and defending of the truth against the corruptions of its enemies, but not what she can always do). In Mal. 2:7, the 'priest’s lips' are said to 'keep knowledge' because he is bound to do it (although he does not always do it as v. 8 shows). (4) Whatever is here ascribed to the church belongs to the particular church at Ephesus to which, however, the papists are not willing to give the prerogative of infallibility. Again, it treats of the collective church of believers in which Timothy was to labor and exercise his ministry, not as the church representative of the pastors, much less of the pope (in whom alone they think infallibility resides). (5) Paul alludes here both to the use of pillars in the temples of the Gentiles (to which were attached either images of the gods or the laws and moral precepts; yea, even oracles, as Pausanius and Athenaeus testify) that he may oppose these pillars of falsehood and error (on which nothing but fictions and the images of false gods were exhibited) to that mystical pillar of truth on which the true image of the invisible God is set forth (Col. 1:15) and the heavenly oracles of God made to appear; and to that remarkable pillar which Solomon caused to be erected in the temple (2 Ch. 6:13; 2 K. 11:14; 23:3) which kings ascended like a scaffold as often as they either addressed the people or performed any solemn service, and was therefore called by the Jews the 'royal pillar.' Thus truth sits like a queen upon the church; not that she may derive her authority from it (as Solomon did not get his from that pillar), but that on her, truth may be set forth and preserved.

The church is called 'the pillar and ground of the truth' (1 Tim. 3:15) not because she supports and gives authority to the truth (since the truth is rather the foundation upon which the church is built, Eph. 2:20), but because it stands before the church as a pillar and makes itself conspicuous to all. Therefore it is called a pillar, not in an architectural sense (as pillars are used for the support of buildings), but in a forensic and political sense (as the edicts of the emperor and the decrees and laws of the magistrates were usually posted against pillars before the court houses and praetoria and before the gates of the basilica so that all might be informed of them, as noted by Pliny, Natural History, lib. 6, c. 28+ and Josephus,? AJ 1.70–71 [Loeb, 4:32–33]). So the church is the pillar of the truth both by reason of promulgating and making it known (because she is bound to promulgate the law of God, and heavenly truth is attached to it so that it may become known to all) and by reason of guarding it. For she ought not only to set it forth, but also to vindicate and defend it. Therefore she is called not only a pillar, but also a stay by which the truth when known may be vindicated and preserved pure and entire against all corruptions. But she is not called a foundation, in the sense of giving to the truth itself its own substructure and firmness. (2) Whatever is called the pillar and stay of the truth is not therefore infallible; for so the ancients called those who, either in the splendor of their doctrine or in the holiness of their lives or in unshaken constancy, excelled others and confirmed the doctrines of the gospel and the Christian faith by precept and example; as Eusebius says the believers in Lyons call Attalus the Martyr (Ecclesiastical History 5.1 [FC 19:276]); Basil distinguishes the orthodox bishops who opposed the Arian heresy by this name (Letter 243 [70] [FC 28:188; PG 32.908]); and Gregory Nazianzus so calls Athanasius. In the same sense, judges in a pure and uncorrupted republic are called the pillars and stays of the laws. (3) This passage teaches the duty of the church, but not its infallible prerogative (i.e., what she is bound to do in the promulgation and defending of the truth against the corruptions of its enemies, but not what she can always do). In Mal. 2:7, the 'priest’s lips' are said to 'keep knowledge' because he is bound to do it (although he does not always do it as v. 8 shows). (4) Whatever is here ascribed to the church belongs to the particular church at Ephesus to which, however, the papists are not willing to give the prerogative of infallibility. Again, it treats of the collective church of believers in which Timothy was to labor and exercise his ministry, not as the church representative of the pastors, much less of the pope (in whom alone they think infallibility resides). (5) Paul alludes here both to the use of pillars in the temples of the Gentiles (to which were attached either images of the gods or the laws and moral precepts; yea, even oracles, as Pausanius and Athenaeus testify) that he may oppose these pillars of falsehood and error (on which nothing but fictions and the images of false gods were exhibited) to that mystical pillar of truth on which the true image of the invisible God is set forth (Col. 1:15) and the heavenly oracles of God made to appear; and to that remarkable pillar which Solomon caused to be erected in the temple (2 Ch. 6:13; 2 K. 11:14; 23:3) which kings ascended like a scaffold as often as they either addressed the people or performed any solemn service, and was therefore called by the Jews the 'royal pillar.' Thus truth sits like a queen upon the church; not that she may derive her authority from it (as Solomon did not get his from that pillar), but that on her, truth may be set forth and preserved.

The church is called 'the pillar and ground of the truth' (1 Tim. 3:15) not because she supports and gives authority to the truth (since the truth is rather the foundation upon which the church is built, Eph. 2:20), but because it stands before the church as a pillar and makes itself conspicuous to all. Therefore it is called a pillar, not in an architectural sense (as pillars are used for the support of buildings), but in a forensic and political sense (as the edicts of the emperor and the decrees and laws of the magistrates were usually posted against pillars before the court houses and praetoria and before the gates of the basilica so that all might be informed of them, as noted by Pliny, Natural History, lib. 6, c. 28+ and Josephus,? AJ 1.70–71 [Loeb, 4:32–33]). So the church is the pillar of the truth both by reason of promulgating and making it known (because she is bound to promulgate the law of God, and heavenly truth is attached to it so that it may become known to all) and by reason of guarding it. For she ought not only to set it forth, but also to vindicate and defend it. Therefore she is called not only a pillar, but also a stay by which the truth when known may be vindicated and preserved pure and entire against all corruptions. But she is not called a foundation, in the sense of giving to the truth itself its own substructure and firmness. (2) Whatever is called the pillar and stay of the truth is not therefore infallible; for so the ancients called those who, either in the splendor of their doctrine or in the holiness of their lives or in unshaken constancy, excelled others and confirmed the doctrines of the gospel and the Christian faith by precept and example; as Eusebius says the believers in Lyons call Attalus the Martyr (Ecclesiastical History 5.1 [FC 19:276]); Basil distinguishes the orthodox bishops who opposed the Arian heresy by this name (Letter 243; and Gregory Nazianzus so calls Athanasius. In the same sense, judges in a pure and uncorrupted republic are called the pillars and stays of the laws. (3) This passage teaches the duty of the church, but not its infallible prerogative (i.e., what she is bound to do in the promulgation and defending of the truth against the corruptions of its enemies, but not what she can always do). In Mal. 2:7, the 'priest’s lips' are said to 'keep knowledge' because he is bound to do it (although he does not always do it as v. 8 shows). (4) Whatever is here ascribed to the church belongs to the particular church at Ephesus to which, however, the papists are not willing to give the prerogative of infallibility. Again, it treats of the collective church of believers in which Timothy was to labor and exercise his ministry, not as the church representative of the pastors, much less of the pope (in whom alone they think infallibility resides). (5) Paul alludes here both to the use of pillars in the temples of the Gentiles (to which were attached either images of the gods or the laws and moral precepts; yea, even oracles, as Pausanius and Athenaeus testify) that he may oppose these pillars of falsehood and error (on which nothing but fictions and the images of false gods were exhibited) to that mystical pillar of truth on which the true image of the invisible God is set forth (Col. 1:15) and the heavenly oracles of God made to appear; and to that remarkable pillar which Solomon caused to be erected in the temple (2 Ch. 6:13; 2 K. 11:14; 23:3) which kings ascended like a scaffold as often as they either addressed the people or performed any solemn service, and was therefore called by the Jews the 'royal pillar.' Thus truth sits like a queen upon the church; not that she may derive her authority from it (as Solomon did not get his from that pillar), but that on her, truth may be set forth and preserved.

duties required by this Commandment we cannot do better than to quote the Westminster Confession of Faith. They are "the knowing and acknowledging of God to be the only true God, and our God (1 Chronicles 28:9; Dent. 26:17, etc.); and to worship and glorify Him accordingly (Psalm 95:6, Verse 7; Matthew 4:10, etc.),by thinking (Malachi 3:16), meditating (Psalm 63:6), remembering (Ecclesiastes 12:1), highly esteeming (Psalm 71:19), honoring (Malachi 1:6), adoring (Isaiah 45:23), choosing (Joshua 24:15), loving (Deuteronomy 6:5), desiring (Psalm 73:25), fearing of Him (Isaiah 8:13), believing Him (Exodus 14:3 1), trusting (Isaiah 26:4), hoping (Psalm 103:7), delighting (Psalm 37:4), rejoicing in Him (Psalm 32:11), being zealous for Him (Romans 12:11), calling upon him, giving all praise and thanks (Philippians 4:6), and yielding all obedience and submission to Him with the whole man (Jeremiah 7:23), being careful in all things to please Him (1 John 3:22), and sorrowful when in anything he is offended (Jeremiah 31:18; Psalm

Immortality cannot be a final alteration that crept in, so to speak, at the moment of death as the final stage. On the contrary, it is a changelessness that is not altered by the passage of the years. Therefore, to the old man’s words that “all has its time,” the wise Solomon adds, “God made all things beautiful in his time; also he hath set eternity within man’s heart” (Ecclesiastes 3:11).

He has made everything beautiful in its time. Also, he has put eternity into man’s heart, yet so that he cannot find out what God has done from the beginning to the end.

He has made everything beautiful in its time. Also, he has put eternity into man’s heart, yet so that he cannot find out what God has done from the beginning to the end.

He has made everything beautiful in its time. Ecclesiastes 3: 11a

One sees now how prettily the eels and snakes copulate together in a heap. The priests and all the evil clergy are the snakes, as John the Baptist calls them, Matthew 3[:7], and the temporal lords and rulers are the eels, as is symbolized by the fish in Leviticus 11[:10-12]. For the devil's empire has painted its face with clay. Oh, you beloved lords, how well the Lord will smash down the old pots of clay [ecclesiastical authorities] with his rod of iron, Psalm 2[:9]. Therefore, you most true and beloved regents, learn your knowledge directly from the mouth of God and do not let yourselves be seduced by your flattering priests and restrained by false patience and indulgence. For the stone [Christ's spirit] torn from the mountain without human touch has become great. The poor laity and the peasants see it much more clearly than you do. Yes, God be praised, the stone has become so great that, already, if other lords or neighbours wanted to persecute you on account of the gospel, they would be overthrown by their own subjects. This I know to be true. Indeed the stone is great! The foolish world has long feared it. The stone fell upon the world when it was still small. What then should we do now, after it has grown so great and powerful? And after it has struck the great statue so powerfully and irresistibly that it has smashed down the old pots of clay?

Fear God and keep his commandments” (12:13); trust and obey him, reverence him, worship him, be humble before him, and never say more than you mean and will stand to when you pray to him (5:1-7); do good (3:12); remember that God will some day take account of you (11:9; 12:14), so eschew, even in secret, things of which you will be ashamed when they come to light at God’s assizes (12:14). Live in the present, and enjoy it thoroughly (7:14; 9:7-10; 11:9-10); present pleasures are God’s good gifts. Though Ecclesiastes condemns flippancy (7:4-6), he clearly has no time for the superspirituality which is too proud or too pious ever to laugh and have fun. Seek grace to work hard at whatever life calls you to do (9:10), and enjoy your work as you do it (2:24; 3:12-13; 5:18-20; 8:15). Leave to God its issues; let him measure its ultimate worth; your part is to use all the good sense and enterprise at your command in exploiting the opportunities that lie before you (11:1-6).

We may not be there yet, but that’s all right. Our Lord taught us to pray, “Your kingdom come. Your will be done, on earth as it is in heaven” (Matthew 6:10). We may not be there yet, but that’s all right. St. Paul reminds us that “we walk by faith, not by sight” (2 Corinthians 5:7). The writer of Ecclesiastes says that “the race is not to the swift,” but to those who persevere (Ecclesiastes 9:11). It’s all right. Jesus himself said: “By your endurance you will gain your souls” (Luke 21:19). So we “press on toward the goal for the prize of the heavenly call of God in Christ Jesus” (Philippians 3:14).

Whenever we feel the absence of peace—whenever our unmet longing for joy expresses itself as anxiety, or depression, or fear, or anger, or enslavement to any number of defeating sin patterns or addictions—the emptiness we’re feeling and trying to fill is for what our relationship with God, by His loving choice, was always meant to be. Our angst comes from the underlying implications of Ecclesiastes 3:11, where the Scripture says God “has put eternity into man’s heart.

No person, possession, place, or position will ultimately make you happy. Those things may give you moments or even periods of happiness, but ultimate, lasting joy can be found only in knowing Jesus. Why? Because God planned it that way. Solomon wrote, “He has also set eternity in the human heart” (Ecclesiastes 3:11). Another translation says it this way: “He also has planted eternity in men’s hearts and minds [a divinely implanted sense of a purpose working through the ages which nothing under the sun but God alone can satisfy]” (AMPC).

God has made everything beautiful for its own time. —Ecclesiastes 3:11

[God] has also set eternity in the hearts of men” (Ecclesiastes 3:11).

The world says, "You're running out of time," but You say, "My timing is perfect, and My plans are worth waiting for" (Ecclesiastes 3:1, Romans 8:28). I trust in Your timing. The world says, "You're not enough," but You say, "My strength is made perfect in your weakness" (2 Corinthians 12:9). I rely on Your strength. The world says, "Give up," but You say, "I will never leave you nor forsake you" (Hebrews 13:5). I trust in Your presence. The world says, "It's too late," but You say, "Today is the day of salvation" (2 Corinthians 6:2). I thank You for new beginnings. The world says, "You're not worthy," but You say, "You are a chosen people, a royal priesthood" (1 Peter 2:9). I thank You for making me worthy. The world says, "You're alone," but You say, "I am with you always, to the end of the age" (Matthew 28:20). I trust in Your presence. The world says, "You're not good enough," but You say, "You are accepted in the Beloved" (Ephesians 1:6). I thank You for acceptance. The world says, "Focus on the problem," but You say, "Focus on Me, and I will give you peace" (Philippians 4:6-7). I fix my eyes on You. The world says, "You're stuck," but You say, "I will lead you and guide you" (Isaiah 58:11). I trust in Your guidance. The world says, "It's too hard," but You say, "My yoke is easy, and My burden is light" (Matthew 11:30). I rest in Your sufficiency. The world says, "You're a failure," but You say, "I will make you a mighty nation" (Genesis 12:2). I trust in Your plans for success. The world says, "Don't trust God," but You say, "Trust in Me, and I will do exceedingly abundantly" (Ephesians 3:20). I trust in Your goodness. The world says, "You're not important," but You say, "You are valuable to Me" (Matthew 10:31). I thank You for valuing me. The world says, "Life is meaningless," but You say, "I have come that they may have life in abundance" (John 10:10). I thank You for purpose and meaning. The world says, "You're just a sinner," but You say, "You are a saint, a holy one" (1 Corinthians 1:2). I thank You for making me holy. I come to You, acknowledging Your power to heal and restore. I align my heart and mind with Your truth.