◄ Ecclesiastes 3:3 ►
a time to kill and a time to heal, a time to break down and a time to build,
Study Bible
a time to kill and a time to heal
This phrase reflects the duality of human experience and the sovereignty of God over life's seasons. "A time to kill" can be understood in the context of justice and warfare, which were common in ancient Israel. The Israelites were often engaged in battles, as seen in the conquest of Canaan (Joshua 6) and the defense against enemies (1 Samuel 17). Killing in this context was sometimes seen as a necessary act to uphold justice or protect the nation. Conversely, "a time to heal" emphasizes restoration and reconciliation. Healing is a significant theme throughout the Bible, with God often portrayed as a healer (Exodus 15:26). Jesus Christ's ministry was marked by acts of healing, symbolizing spiritual restoration (Matthew 9:35). This duality underscores the balance between justice and mercy, both of which are attributes of God.

a time to break down and a time to build
This phrase highlights the cyclical nature of destruction and construction, both physically and metaphorically. "A time to break down" can refer to the tearing down of physical structures, as seen in the destruction of the walls of Jericho (Joshua 6:20) or the Temple in Jerusalem (2 Kings 25:9). It can also symbolize the breaking down of personal or societal barriers, such as pride or injustice. "A time to build" suggests a period of growth and renewal. The rebuilding of the Temple under Zerubbabel (Ezra 3:10) and Nehemiah's reconstruction of Jerusalem's walls (Nehemiah 2:17-18) are historical examples of physical rebuilding. Spiritually, building can refer to the edification of the church and the strengthening of faith (Ephesians 4:12). This phrase reflects the ongoing process of renewal and transformation in the believer's life, pointing to the ultimate restoration found in Christ.

Persons / Places / Events
1. Solomon
Traditionally considered the author of Ecclesiastes, Solomon was the king of Israel known for his wisdom. He reflects on the various seasons and times in life, offering insights into the human experience.

2. Israel
The nation of Israel serves as the backdrop for Solomon's writings. The historical context of Israel's fluctuating fortunes provides a real-world example of the cycles described in Ecclesiastes.

3. The Temple
The building and later destruction of the Temple in Jerusalem can be seen as a literal example of "a time to build up and a time to break down."
Teaching Points
Understanding Life's Seasons
Recognize that life is composed of various seasons, each with its purpose. Embrace the changes and trust in God's timing.

The Balance of Justice and Mercy
While there is a time for justice ("a time to kill"), Christians are called to prioritize mercy and healing, reflecting God's character.

Constructive and Destructive Forces
In our lives, there are times to dismantle what is harmful and build up what is good. Discernment is key in knowing when to act.

Spiritual Growth and Renewal
Just as physical structures are built and torn down, our spiritual lives require times of breaking down old habits and building up new, godly ones.
Bible Study Questions
1. How can we discern the appropriate time for "killing" (justice) and "healing" (mercy) in our personal lives and communities?

2. In what ways can the concept of "breaking down" and "building up" apply to our spiritual growth and relationships?

3. How does understanding the seasons of life help us trust in God's sovereignty and timing?

4. Reflect on a time when you experienced a "breaking down" in your life. How did it lead to a "building up" or renewal?

5. How can we apply the balance of justice and mercy in our interactions with others, especially in conflict situations?
Connections to Other Scriptures
Genesis 9:6
This verse discusses the sanctity of life and the consequences of taking a life, connecting to the "time to kill" aspect by emphasizing justice and divine order.

Jeremiah 1:10
God appoints Jeremiah to "uproot and tear down" and "to build and to plant," reflecting the duality of destruction and restoration found in Ecclesiastes 3:3.

Matthew 5:21-22
Jesus' teaching on anger and reconciliation can be seen as a deeper exploration of the "time to heal," urging believers to seek peace and restoration.
Sermons
OpportunenessJ. Willcoc Ecclesiastes 3:1-8
The Clock of DestinyA. H. Moment, D. D.Ecclesiastes 3:1-8
The Fall of the LeafH. Macmillan, D. D.Ecclesiastes 3:1-8
The Manifold Interests and Occupations of LifeD. Thomas Ecclesiastes 3:1-8
The Realities of LifeW. Walters.Ecclesiastes 3:1-8
Times and Seasons in the ChurchBp. Harvey Goodwin.Ecclesiastes 3:1-8
Opportunity; Opportuneness; OrdinationW. Clarkson Ecclesiastes 3:1-10
A Christian View of RecreationJ. G. Rogers, B. A.Ecclesiastes 3:3-4
AmusementsBp. H. C. Potter.Ecclesiastes 3:3-4
Spiritual Times and SeasonsJ. C. Philpot.Ecclesiastes 3:3-4
People
Solomon
Places
Jerusalem
Topics
Break, Build, Building, Death, Heal, Kill, Pulling, Slay, Tear
Dictionary of Bible Themes
Ecclesiastes 3:1-4

     5880   humour

Ecclesiastes 3:1-8

     4903   time
     5547   speech, power of

Library
Eternity in the Heart
'He hath made every thing beautiful in his time: also He hath set the world in their heart.'--ECCLES. iii. 11. There is considerable difficulty in understanding what precise meaning is to be attached to these words, and what precise bearing they have on the general course of the writer's thoughts; but one or two things are, at any rate, quite clear. The Preacher has been enumerating all the various vicissitudes of prosperity and adversity, of construction and destruction, of society and solitude, …
Alexander Maclaren—Expositions of Holy Scripture

'A Time to Plant'
'A time to plant.'--Eccles. iii. 2. The writer enumerates in this context a number of opposite courses of conduct arranged in pairs, each of which is right at the right time. The view thus presented seems to him to be depressing, and to make life difficult to understand, and aimless. We always appear to be building up with one hand and pulling down with the other. The ship never heads for two miles together in the same direction. The history of human affairs appears to be as purposeless as the play …
Alexander Maclaren—Expositions of Holy Scripture

For what Christian Men of Our Time Being Free from the Marriage Bond...
15. For what Christian men of our time being free from the marriage bond, having power to contain from all sexual intercourse, seeing it to be now "a time," as it is written, "not of embracing, but of abstaining from embrace," [1977] would not choose rather to keep virginal or widowed continence, than (now that there is no obligation from duty to human society) to endure tribulation of the flesh, without which marriages cannot be (to pass over in silence other things from which the Apostle spares.) …
St. Augustine—On the Good of Marriage

But Thou who Both Hast Sons, and Livest in that End of the World...
11. But thou who both hast sons, and livest in that end of the world, wherein now is the time not of casting stones, but of gathering; not of embracing, but of abstaining from embracing; [2244] when the Apostle cries out, "But this I say, brethren, the time is short; it remains, that both they who have wives be as not having;" [2245] assuredly if thou hadst sought a second marriage, it would have been no obedience of prophecy or law, no carnal desire even of family, but a mark of incontinence alone. …
St. Augustine—On the Good of Widowhood.

Letter xxvi. (Circa A. D. 1127) to the Same
To the Same He excuses the brevity of his letter on the ground that Lent is a time of silence; and also that on account of his profession and his ignorance he does not dare to assume the function of teaching. 1. You will, perhaps, be angry, or, to speak more gently, will wonder that in place of a longer letter which you had hoped for from me you receive this brief note. But remember what says the wise man, that there is a time for all things under the heaven; both a time to speak and a time to keep …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

The Conclusion of the Matter
'Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them; 2. While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain; 3. In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened, 4. And the doors shall be shut in …
Alexander Maclaren—Expositions of Holy Scripture

Of Self-Annihilation
Of Self-Annihilation Supplication and sacrifice are comprehended in prayer, which, according to S. John, is "an incense, the smoke whereof ascendeth unto God;" therefore it is said in the Apocalypse that "unto the Angel was given much incense, that he should offer it with the prayers of all Saints'' (Chap. viii. 3). Prayer is the effusion of the heart in the Presence of God: "I have poured out my soul before God" saith the mother of Samuel. (1 Sam. i. 15) The prayer of the wise men at the feet of …
Madame Guyon—A Short and Easy Method of Prayer

Introductory Note.
[a.d. 145-220.] When our Lord repulsed the woman of Canaan (Matt. xv. 22) with apparent harshness, he applied to her people the epithet dogs, with which the children of Israel had thought it piety to reproach them. When He accepted her faith and caused it to be recorded for our learning, He did something more: He reversed the curse of the Canaanite and showed that the Church was designed "for all people;" Catholic alike for all time and for all sorts and conditions of men. Thus the North-African …
Tertullian—Apology

The Lapse of Time.
"Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest."--Eccles. ix. 10. Solomon's advice that we should do whatever our hand findeth to do with our might, naturally directs our thoughts to that great work in which all others are included, which will outlive all other works, and for which alone we really are placed here below--the salvation of our souls. And the consideration of this great work, …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

"For they that are after the Flesh do Mind,"
Rom. viii. s 5, 6.--"For they that are after the flesh do mind," &c. "For to be carnally minded is death, but to be spiritually minded is life and peace." There are many differences among men in this world, that, as to outward appearance, are great and wide, and indeed they are so eagerly pursued, and seriously minded by men, as if they were great and momentous. You see what a strife and contention there is among men, how to be extracted out of the dregs of the multitude, and set a little higher …
Hugh Binning—The Works of the Rev. Hugh Binning

How the Silent and the Talkative are to be Admonished.
(Admonition 15.) Differently to be admonished are the over-silent, and those who spend time in much speaking. For it ought to be insinuated to the over-silent that while they shun some vices unadvisedly, they are, without its being perceived, implicated in worse. For often from bridling the tongue overmuch they suffer from more grievous loquacity in the heart; so that thoughts seethe the more in the mind from being straitened by the violent guard of indiscreet silence. And for the most part they …
Leo the Great—Writings of Leo the Great

The Holy War,
MADE BY SHADDAI UPON DIABOLUS, FOR THE REGAINING OF THE METROPOLIS OF THE WORLD; OR, THE LOSING AND TAKING AGAIN OF THE TOWN OF MANSOUL. THE AUTHOR OF 'THE PILGRIM'S PROGRESS.' 'I have used similitudes.'--Hosea 12:10. London: Printed for Dorman Newman, at the King's Arms in the Poultry; and Benjamin Alsop, at the Angel and Bible in the Poultry, 1682. ADVERTISEMENT BY THE EDITOR. Bunyan's account of the Holy War is indeed an extraordinary book, manifesting a degree of genius, research, and spiritual …
John Bunyan—The Works of John Bunyan Volumes 1-3

A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it …
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

"Who Walk not after the Flesh, but after the Spirit. For they that are after the Flesh,"
Rom. viii. 4, 5.--"Who walk not after the flesh, but after the Spirit. For they that are after the flesh," &c. If there were nothing else to engage our hearts to religion, I think this might do it, that there is so much reason in it. Truly it is the most rational thing in the world, except some revealed mysteries of faith, which are far above reason, but not contrary to it. There is nothing besides in it, but that which is the purest reason. Even that part of it which is most difficult to man, …
Hugh Binning—The Works of the Rev. Hugh Binning

Appendix 2 Extracts from the Babylon Talmud
Massecheth Berachoth, or Tractate on Benedictions [76] Mishnah--From what time is the "Shema" said in the evening? From the hour that the priests entered to eat of their therumah [77] until the end of the first night watch. [78] These are the words of Rabbi Eliezer. But the sages say: Till midnight. Rabban Gamaliel says: Until the column of the morning (the dawn) rises. It happened, that his sons came back from a banquet. They said to him: "We have not said the Shema.'" He said to them, "If the column …
Alfred Edersheim—Sketches of Jewish Social Life

Ecclesiastes
It is not surprising that the book of Ecclesiastes had a struggle to maintain its place in the canon, and it was probably only its reputed Solomonic authorship and the last two verses of the book that permanently secured its position at the synod of Jamnia in 90 A.D. The Jewish scholars of the first century A.D. were struck by the manner in which it contradicted itself: e.g., "I praised the dead more than the living," iv. 2, "A living dog is better than a dead lion," ix. 4; but they were still more …
John Edgar McFadyen—Introduction to the Old Testament

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