What does it mean that there is a time to mourn and a time to dance (Ecclesiastes 3:4)?

"T." We believe the key to Ecclesiastes 3:1-8, and indeed to the entire book, will be found in the expression, "under the sun." The Spirit of God has furnished us, in this interesting book, with a commentary upon all under the sun — a glowing picture of the old creation, and of man in the midst of it. "Under the sun" there is time for everything. God has set one thing over against another. If there is a birth, there is a death; if there is a smile, there is a tear; the sorrow stands over against the joy. Thus it is "under the sun." This is the law of the old creation. But look at Paul in Phil. 3. Had he "a time for everything?" No. "One thing I do," he says. And why? Because he had found his life, his sphere, and his object, "above the sun" — in that "new creation" of which Christ is the Head and the Centre, and wherein "all things are of God." We have frequently heard Ecclesiastes 3:1-8 abused in the way you allude to; but it has invariably been by those whose hearts are in this present evil world, and who are bold enough to quote Scripture in defence of their worldliness. Alas, for all such!

"To all is a season, and a time to every purpose under the heavens: a time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted; a time to kill, and a time to heal; a time to break down, and a time to build up; a time to weep, and a time to laugh; a time to mourn, and a time to dance; a time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing; a time to seek, and a time to lose; a time to keep, and a time to cast away; a time to rend, and a time to sew; a time to keep silence, and a time to speak; a time to love, and a time to hate; a time for war, and a time for peace" (vers. 1-8).

But there was more, reserved for a somewhat higher intimation. "And Nehemiah, that is, the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day is holy to Jehovah your God; mourn not, nor weep. For all the people wept when they heard the words of the law" (ver. 9). It was no wonder, for God's word never spares evil; and they justly felt their sins. But we ought as His people to feel His grace to His own. There many fail, as the sons of Israel till they learnt better that day. "There is a time to mourn, and a time to dance," which was suited to that season. "And he said to them, Go your way, eat the fat, and drink the sweet, and send portions to them for whom nothing is prepared: for this day is holy to our Lord; and be not grieved, for the joy of Jehovah is your strength. And the Levites quieted all the people, saying, Be still, for the day is holy; neither he ye grieved. And all the people went their way to eat and to drink, and to send portions, and to make great rejoicing, because they had understood the words that were declared to them" (vers. 10-12).

If we view it rightly, the distress of the old men and the rejoicing of the young men were both right according to their particular outlook.

But there were tears of sorrow mingled with their notes of praise; for the next verse tells us of many of the priests and Levites, and chief of the fathers, who were ancient men, those who had seen Solomon's temple in all its glory and splendour, and as they contrasted it with the house they were now commencing, they wept with a loud voice, while the others shouted aloud for joy. And truly the tears of the one and the gladness of the other befitted the circumstances of the day; for those who had seen the glory of the kingdom and the visible cloud of the presence of Jehovah, in the first temple, and who were now spectators of the desolations of Jerusalem, and felt their present impoverished condition, and their feebleness in attempting to build anew the house of the Lord, it was but natural, whatever their gratitude, that grief should predominate. For those, on the other hand, who remembered only their captivity in Babylon, with its deprivation of both altar and temple, it could be nothing but unmingled gratitude and praise.

But there were tears of sorrow mingled with their notes of praise; for the next verse tells us of many of the priests and Levites, and chief of the fathers, who were ancient men, those who had seen Solomon's temple in all its glory and splendour, and as they contrasted it with the house they were now commencing, they wept with a loud voice, while the others shouted aloud for joy. And truly the tears of the one and the gladness of the other befitted the circumstances of the day; for those who had seen the glory of the kingdom and the visible cloud of the presence of Jehovah, in the first temple, and who were now spectators of the desolations of Jerusalem, and felt their present impoverished condition, and their feebleness in attempting to build anew the house of the Lord, it was but natural, whatever their gratitude, that grief should predominate. For those, on the other hand, who remembered only their captivity in Babylon, with its deprivation of both altar and temple, it could be nothing but unmingled gratitude and praise.

On the other hand, when the ancient men, who were more deeply instructed in the Word, and who had often pondered the beauty and order of the church in Pentecostal days, compared it with their own feeble efforts to conform themselves according to the directions of the Scriptures, and when they reflected how many of their brethren had been left behind in bondage, sorrow was as appropriate as joy. There could not but be the blending of the two, so that, as in the case of the children of Israel, there might have been a difficulty in discerning "the noise of the shout of joy from the noise of the weeping of the people."

On the other hand, when the ancient men, who were more deeply instructed in the Word, and who had often pondered the beauty and order of the church in Pentecostal days, compared it with their own feeble efforts to conform themselves according to the directions of the Scriptures, and when they reflected how many of their brethren had been left behind in bondage, sorrow was as appropriate as joy. There could not but be the blending of the two, so that, as in the case of the children of Israel, there might have been a difficulty in discerning "the noise of the shout of joy from the noise of the weeping of the people."

Both those that wept and those that rejoiced were justified in their sentiments — those weeping, when thinking of the past, and the rejoicing ones, because they connected with the new Temple the prospect of a new and happier era for Israel. The weeping and the shouting ascended to Jehovah, perhaps equally acceptable.

I refer to the thought of tears with the desire that the Lord may bring our affections into alignment with divine compassions. It is clear from the 3rd chapter of Ecclesiastes that in the calendar of God room is made for weeping. It is said, "There is … a time to weep," but one would desire that our weeping might be intelligent. There are tears in Scripture which are unavailing; we have in relation to Esau, a profane person, the matter of tears which were altogether unavailing. We read in Malachi of the people of God flooding the altar with tears which God refused to regard. We need to be preserved from tears which are not in accord with the feelings and movements of divine Persons, but we need to be encouraged to weep according to God.