(14.) I know how (and as this is a repetition of the formula in verse 12, we may add the word ‘also’ to show that the argument is a continuation of the above) all which does (or is performed by) the Deity (with the article) it is (emphatic, followed by the verb substantive, and equivalent therefore to ‘it really is’) that which will be (and so the LXX. render) to the age (to the indefinite æon, or future that is, or rather, for both present and past are included in this word, to the whole course of present existing things’), to it (in the meaning of ‘over,’ or ‘above,’ as something dominating over, which is the signification of על) there is nothing to be added (niphal, which could be added) and from it there is nothing to be diminished (Exodus v. 8, Job xv. 4, 8, or restrained. The relevancy of this reasoning is now evident. Human labour and anxiety is vain, for the course of providence cannot be altered by it, and if it could, the alteration would be for the worse; what follows makes this more clear), and the Deity works that they may fear (contract relative, with the present as above. We have also the double jod; it occurs with the single jod at chapter viii. 12, and again with double jod at chapter xii. 5. There is no doubt a difference of meaning in these cases; see a remarkable illustration of this in regard to the verb יקץ in Judges xvi. 14 as compared with verse 20 in the same chapter) from before him (מלפניו, with both מ and ל, and hence emphatic, ‘in his presence’).
15 That which hath been is now; and that which is to be hath already been; and God requireth [¹]that which is past.
[¹] Hebrew that which is driven away.
that what has been is just the present, and whatever is to be is no other than the same present; and that the Almighty will investigate with regard to the wronged.
(15.) What is that which was? (the contract relative with the verb substantive, i.e. what is the past?’) the present state of things (כבר, see [chapter i. 10], references; the word is a substantive with its ordinary technical meaning as used in this book of the ‘present as it now is,’ and of this he says) it is (emphatic) and that which is to be (appointed so to be. The LXX. render ὅσα τοῦ γίνεσθαι, literally ‘things of the being,’ ‘or to happen’) the present state of things it was (that is, ‘this very same present it is;’ each age being in this respect an exact reproduction of what went before it. It never was subject to human control, and never will be) and the Deity (as this word is repeated in the same clause, and stands as a nominative before the verb, it is especially emphatic) seeks (‘asks after,’ ‘inquires for,’ with the object of not allowing it to pass notice, see 1 Samuel xx. 16) with respect to a persecuted (person or thing. He does not allow any person or thing who is wronged to pass without notice).
No doubt St. Jerome has completely hit the point of the argument when he writes, ‘Since all things fade with time, and there is a time of destroying and building, weeping and laughing, for silence and speaking, and those other things which are said concerning time, why do we strive and press forward in vain, and imagine the brief labours of life to be perpetual, nor are we content, according to the Gospel, with the evil of to-day, and so take no thought for the morrow?’