Then Qohelet turns and ponders events in front of God. The word “everything” in 3:11 continues the thought of “everything” in 3:1. The point of 3:11 is that God makes everything, even events that occur through human activity, happen in its proper time. This is similar to Jeremiah’s prayer, “Lord, I know that people’s lives are not their own; it is not for them to direct their steps.” (Jeremiah 10:23) Yet the tension of this verse is that human don’t always understand God’s purposes.
All morally perfect acts must by definition also be timely acts. Qohelet will agree this in principle, the only problem as he sees it, is that the knowledge which would enable us to bring our actions into coincidence with what is preordained to happen is just …show more content…
There is a time for everything. This is what he observes and concludes. However, this poem which sounds so uplifting on the surface is actually quite depressing. While God knows the times, he keeps that knowledge to himself and keep human in the dark. As a result, the wisdom enterprise is undermined and human experience becomes hugely frustrating. Therefore, Qohelet asks people to enjoy the pleasure of life, provide God allows them to do do (v. 12-13). I do not agree with Longman’s comment that “God’ purpose is to frighten people. In Qohelet’s estimation, he is a comic bully (v 14-15).” I do not agree to a very strong theocentric emphasis. God has not revealed everything to human. His reasons may be beyond human understanding. Human should maintain an attitude of faith seeking …show more content…
At the same time, as he confesses in the “I know” passage, he knows from his Israelite tradition and from his experience that finding the right time to eat, to drink, to marry and to rejoice are meaningful things. God may be said to give the gift of time as opportunity; as an interval for promise, hope and faithfulness; as a resources for which humankind is accountable or as sheer gift for enjoyment. Qohelet searches using reason and experience and observation lead him to a negative view of time and to complete mysteries. Qohelet proposes an alternative, positive vision of time as the stage of shalom. Bartholomew says that these perspective, with their enormous consequences, sit side by side in an awful tension, crying out for resolution.
Ecclesiastes reminds us that human autonomy will never serve as an adequate basis for life and thought. Also it alerts us to the difficulty of decentering the self, the “I” from its pretended autonomy. I note that from Chapter 3 after Qohelet searches for time that he can only conclude there is no purpose to do anything because he cannot know God’s plan Ecclesiastes gives us an idea of the depth of transformation involved in moving away from human autonomy to a life centred in God. Later in verses 10 to 15, Qohelet points out that everything God does will remain forever.
All morally perfect acts must by definition also be timely acts. Qohelet will agree this in principle, the only problem as he sees it, is that the knowledge which would enable us to bring our actions into coincidence with what is preordained to happen is just …show more content…
There is a time for everything. This is what he observes and concludes. However, this poem which sounds so uplifting on the surface is actually quite depressing. While God knows the times, he keeps that knowledge to himself and keep human in the dark. As a result, the wisdom enterprise is undermined and human experience becomes hugely frustrating. Therefore, Qohelet asks people to enjoy the pleasure of life, provide God allows them to do do (v. 12-13). I do not agree with Longman’s comment that “God’ purpose is to frighten people. In Qohelet’s estimation, he is a comic bully (v 14-15).” I do not agree to a very strong theocentric emphasis. God has not revealed everything to human. His reasons may be beyond human understanding. Human should maintain an attitude of faith seeking …show more content…
At the same time, as he confesses in the “I know” passage, he knows from his Israelite tradition and from his experience that finding the right time to eat, to drink, to marry and to rejoice are meaningful things. God may be said to give the gift of time as opportunity; as an interval for promise, hope and faithfulness; as a resources for which humankind is accountable or as sheer gift for enjoyment. Qohelet searches using reason and experience and observation lead him to a negative view of time and to complete mysteries. Qohelet proposes an alternative, positive vision of time as the stage of shalom. Bartholomew says that these perspective, with their enormous consequences, sit side by side in an awful tension, crying out for resolution.
Ecclesiastes reminds us that human autonomy will never serve as an adequate basis for life and thought. Also it alerts us to the difficulty of decentering the self, the “I” from its pretended autonomy. I note that from Chapter 3 after Qohelet searches for time that he can only conclude there is no purpose to do anything because he cannot know God’s plan Ecclesiastes gives us an idea of the depth of transformation involved in moving away from human autonomy to a life centred in God. Later in verses 10 to 15, Qohelet points out that everything God does will remain forever.