Time & Judgment

[Ecc. 8:6] Because to every purpose there is time and judgment, therefore the misery of man is great upon him.
What arguments are here used to engage us to be subject to the higher powers; they are much the same with those which Paul uses Rom. 13:1. We need to be subject, for conscience-sake, and that is the most powerful principle of subjection. We must be subject because of the oath of G-d, the oath of allegiance which we have taken to be faithful to the government, the covenant between the king and the people, 2 Chronicles 23:16.
He does whatsoever pleases him; he has a great authority and a great ability to support that authority. There is a fit way and season for the accomplishment of every business, which is known to G-d, but for the most part hidden from man. All the events concerning us, with the exact time of them, are determined and appointed in the counsel and foreknowledge of G-d, and all in wisdom.
To every purpose there is a time prefixed, and it is the best time, for it is time and judgment, time appointed both in wisdom and righteousness; the appointment is not chargeable with folly or iniquity.
Because there are few who have wisdom to discern this, most men expose themselves to manifold miseries and because the foolish sinner does not think of the right times and the judgment.
It is our great unhappiness and misery that, because we cannot foresee an evil, we know not how to avoid it, or guard against it, and, because we are not aware of the proper successful season of actions, therefore we lose our opportunities and miss our way. Because to every purpose there is but one way, one method, one proper opportunity, therefore the misery of man is great upon him; because it is so hard to hit that, and it is a thousand to one but he misses it. Most of the miseries men labor under would have been prevented if they could have been foreseen and the happy time discovered to avoid them. Men are miserable because they are not sufficiently wise and attentive.
Men are generally ignorant of future events, and therefore their minds are disquieted.
He - the sinner, by neglecting times. The godly wise observe the due times of things, and so, looking for the judgment, are not taken by surprise, though not knowing the precise when (1 Thess. 5:2-4); they know the time to all saving purposes (Rom. 13:11).
There is an appropriate time and an appropriate way to deal with everything under the sun.
But at the same time our troubles weigh heavily upon us because no one no matter how wise or how wicked can know for sure what is yet to come.
Man knows not that which shall be himself; and who can tell him when or how it shall be? It cannot either be foreseen by him or foretold him; the stars cannot foretell a man what shall be, nor any of the arts of divination. G-d has, in wisdom, concealed from us the knowledge of future events, that we may be always ready for changes. There is a proper decision to make in every case, but even the wisest of us canto tell what it is in advance. “Do not spend the night fearful of tomorrow for you know not what tomorrow is like.”
[11] Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.
He had observed that their prosperity hardened them in their wickedness. It is true of all sinners in general, and particularly of wicked rulers, that, because sentence against their evil works is not executed speedily, they think it will never be executed. Because G-d does not immediately punish every delinquency, men think he disregards evil acts; and therefore they are encouraged to sin on.
So this longsuffering of G-d, which leads to repentance, is abused so as to lead to farther crimes!
When men sin against the remedy of their salvation, how can they escape perdition?
The reason why the wicked persevere in sin: G-d's delay in judgment (Matt. 24:48-51; 2 Pet. 3:8-9.
They see not the smoke of the pit; therefore they dread not the fire, (Ps. 55:19).
G-d's forbearance makes them presumptuous and secure. they set the law at defiance and their hearts are full in them to do evil; they venture to do so much the more mischief, fetch a greater compass in their wicked designs, and are secure and fearless in it, and commit iniquity with a high hand.
1. Sentence is passed against evil works and evil workers by the righteous Judge of heaven and earth, even against the evil works of princes and great men, as well as of inferior persons.
2. The execution of this sentence is often delayed a great while, and the sinner goes on, not only unpunished, but prosperous and successful.
3. Impunity hardens sinners in impiety, and the patience of G-d is shamefully abused by many who, instead of being led by it to repentance, are confirmed by it in their impenitence.
4. Sinners herein deceive themselves, for, though the sentence is not executed speedily, it will be executed the more severely at last.
Vengeance comes slowly, but it comes surely, and wrath is in the mean time treasured up against the day of wrath. He has also seen that the failure to punish evildoers tempt others to follow in their footsteps.
A possibility that the refusal to fear before G-d might even lengthen the sinner’s live.
1. G-d's people are certainly a happy people, though they are oppressed: It shall be well with those that fear G-d, I say with all those, and those only, who fear before him.
It is the character of G-d's people that they fear G-d, have an awe of Him upon their hearts and make conscience of their duty to Him, and this because they see His eye always upon them and they know it is their concern to approve themselves to him.
When they lie at the mercy of proud oppressors they fear G-d more then they fear them.
They do not quarrel with the providence of G-d, but submit to it.
2. It is the happiness of all that fear G-d, that in the worst of times it shall be well with them; their happiness in G-d's favor cannot be prejudiced, nor their communion with G-d interrupted, by their troubles; they are in a good case, for they are kept in a good frame under their troubles, and in the end they shall have a blessed deliverance from and an abundant recommence for their troubles.
And therefore "surely I know, I know it by the promise of G-d, and the experience of all the saints, that, however it goes with others, it shall go well with them. All is well that ends well.
I considered the counsels and ways of G-d, and the various methods of His providence, and the reasons of them. All the work of G-d is impossible for anyone to comprehend. No matter how hard you work to find out everything G-d has done, you will not find it out. Even if someone claims to know, the truth is that a human being cannot find it out. This is both the way it is and the way G-d wants it to be.
Human beings must live out their lives without being able to find out precisely what G-d has in mind to do. Mortals must run the risk of choosing to act without knowing what the ultimate results of their actions will be.
When we look upon all the works of G-d and His providence, and compare one part with another, we cannot find that there is any such certain method by which the work that is done under the sun is directed; we cannot discover any key by which to decipher the character, nor by consulting precedents can we know the practice of this court, nor what the judgment will be.
1. Though a man be ever so industrious, thou he labor to seek it out.
2. Though he is ever so ingenious, though he is a wise man in other things, and can understand the counsels of kings themselves and trace them by their footsteps. Nay,
3. Though he is very confident of success, though he thinks to know it, yet he shall not; he cannot find it out.
G-d's ways are above ours, nor is He tied to his own former ways, but His judgments are a great deep.
No man, though ever so wise, is able fully and perfectly to understand these things. And therefore it is best for man not to perplex himself with endless inquiries, but quietly to submit to G-d's will and providence, and to live in the fear of G-d, and the comfortable enjoyment of His blessing.
I saw it to be of such a nature -
1. That a man cannot find it out.
2. That if he labor to find it out, he shall not succeed.
3. That though he is wise - the most instructed among men, and think to find it out, he shall find he is not able.
It is beyond the wisdom and power of man. How vain then are all your cavils about Providence. You do not understand it; you cannot comprehend it.
Fear G-d for there is a time for judgment!