And I said in my heart: God shall judge both the just and the wicked, and then shall be the time of every thing.

I said in my heart, 'The righteous and the wicked doth God judge, for a time is to every matter and for every work there.'

I said in my heart, God will be judge of the good and of the bad; because a time for every purpose and for every work has been fixed by him.

I said in my heart: 'The righteous and the wicked God will judge; for there is a time there for every purpose and for every work.'

And I said in my heart: "God will judge the just and the impious, and then the time for each matter shall be."

A time there - i. e., a time with God.

For there is a time there for every purpose - Man has his time here below, and God shall have his time above. At his throne the judged shall be rejudged, and iniquity for ever close her mouth.

I said in my heart, God shall judge the righteous and the wicked: for [there is] a time (g) there for every purpose and for every work.
(g) Meaning, with God, however man neglects his duty.

I said in mine heart, God shall judge the righteous and the wicked,.... This he considered in his mind, and set it down for a certain truth, and which relieved him under the consideration of the sad perversion of justice; and made him easy under it, and willing to leave things to him that judgeth righteously, and wait his time when everything that was now wrong would be set right: he knew from reason, from tradition, and from the word of God, that there was a judgment to come, a general, righteous, and eternal one; that this judicial process would be carried on by God himself, who is holy, righteous, just, and true, omniscient, and omnipotent; and, being the Judge of all the earth, would do right; when he would vindicate the righteous, and clear them from all calumnies and charges; acquit and justify them, and condemn the wicked, pass a just sentence on them, and execute it;
for there is a time there for every purpose, and for every work; or "then", as Noldius; in the day of the great judgment, as the Targum adds; and which continues to paraphrase the words thus,
"for a time is appointed for every business, and for every work which they do in this world they shall be judged there;''
there is a time fixed, a day appointed, for the judgment of the world; though of that day and hour knows no man; yet, it is settled, and will certainly come, Acts 17:31; and when it is come, every purpose, counsel, and thought of men's hearts, will be made manifest, as well as every work, good or bad, open or secret, yea, every idle word, and men will be judged according to these; see 1-Corinthians 4:5, Matthew 12:36.

Solution of it. There is a coming judgment in which God will vindicate His righteous ways. The sinner's "time" of his unrighteous "work" is short. God also has His "time" and "work" of judgment; and, meanwhile, is overruling, for good at last, what seems now dark. Man cannot now "find out" the plan of God's ways (Ecclesiastes 3:11; Psalm 97:2). If judgment instantly followed every sin, there would be no scope for free will, faith, and perseverance of saints in spite of difficulties. The previous darkness will make the light at last the more glorious.
there-- (Job 3:17-19) in eternity, in the presence of the Divine Judge, opposed to the "there," in the human place of judgment (Ecclesiastes 3:16): so "from thence" (Genesis 49:24).

"I said in mine heart: God shall judge the righteous as well as the wicked: for there is there a time for every purpose and for every work." Since "the righteous" stands first, the word ישׁפּט has here the double sense of judging [richtens = setting upright] = acting uprightly, justly by one, as in the shofteni of Psalm 7:9; Psalm 26:1, etc., and of judging = inflicting punishment. To the righteous, as well as to the wicked,
(Note: The lxx (in Aquila's manner): σὺν τὸν δίκαιον καὶ σὺν τὸν ἀσεβῆ - according to the Talm. hermeneut. rule, that where the obj. is designated by את, with that which is expressly named, something else is associated, and is to be thought of along with it.)
God will administer that which of right belongs to them. But this does not immediately happen, and has to be waited for a long time, for there is a definite time for every undertaking (Ecclesiastes 3:1), and for (על, in the more modern form of the language, interchanges promiscue with אל ht and ל, e.g., Jeremiah 19:15; Ezekiel 22:3; Ewald, 217i) every work there is a "time." This שׁם, defended by all the old interpreters, cannot have a temporal sense: tunc = in die judicii (Jerome, Targ.), cf. Psalm 14:5; 36:13, for "a time of judgment there is for all one day" is not intended, since certainly the שׁם (day of judgment) is this time itself, and not the time of this time. Ewald renders שׁם as pointing to the past, for he thus construes: the righteous and the unrighteous God will judge (for there is a time for everything), and judge (vav thus explicat., "and that too," "and indeed") every act there, i.e., everything done before. But this שׁם is not only heavy, but also ambiguous and purposeless; and besides, by this parenthesizing of the words וגו עת כּי for there is a time for everything, the principal thought, that with God everything, even His act of judgment, has its time, is robbed of its independence and of the place in the principal clause appropriate to it. But if שׁם is understood adverbially, it certainly has a local meaning connected with it: there, viz., with God, apud Deum; true, for this use of the word Genesis 49:24 affords the only example, and it stands there in the midst of a very solemn and earnest address. Therefore it lies near to read, with Houbig., Dderl., Palm., and Hitz., שׁם, "a definite time has He (God) ordained;" שׂום (שׂים) is the usual word for the ordinances of God in the natural world and in human history (Proverbs 8:29; Exodus 21:13; Numbers 24:23; Habakkuk 1:12, etc.), and, as in the Assyr. simtuv, so the Hebrews. שׂימה (שׂוּמה), 2-Samuel 13:32, signifies lot or fate, decree.
(Note: Vid., Schrader's Keilsch. u. A. T. p. 105, simtu ubilsu, i.e., fate snatched him away (Hebrews. simah hovilathhu), cf. Fried. Delitzsch's Assyr. Stud. p. 66f.)
With this reading, Elster takes exception to the position of the words; but at Judges 6:19 also the object goes before שׂם, and "unto every purpose and for every work" is certainly the complement of the object-conception, so that the position of the words is in reality no other than at Ecclesiastes 10:20; Daniel 2:17. Quite untenable is Herzfeld's supposition (Frst, Vaih.), that שׁם has here the Talm. signification: aestimat, taxat, for (1) this שׁוּם = Arab. sham, has not על, but the accus. after it; (2) the thought referring to the tie on which Ecclesiastes 3:18 rests is thereby interrupted. Whether we read שׂם, or take שׁם in the sense of עמּו (Job 25:2; Job 23:14, etc.), the thought is the same, and equally congruous: God will judge the innocent and the guilty; it shall be done some time, although not so soon as one might wish it, and think necessary, for God has for every undertaking and for every work its fixed time, also its judicial decision (vid., at Psalm 74:3); He permits wickedness, lets it develope itself, waits long before He interposes (vid., under Isaiah 18:4.).
Reflecting on God's delay to a time hidden from men, and known only to Himself, Koheleth explains the matter to himself in the following verse: -

I said - I was sorely grieved at this, but I quieted myself with this consideration. Shall judge - Absolving the just, and condemning the wicked. A time - God will have his time to rectify all these disorders. There - At the judgment - seat of God. For - For examining not only all men's actions, but all their thoughts and purposes.