Teks -- Ecclesiastes 11:1-10 (NET)

Ignorance of the Future Demands Diligence in the Present

11:1 Send your grain overseas, for after many days you will get a return. 11:2 Divide your merchandise among seven or even eight investments, for you do not know what calamity may happen on earth. 11:3 If the clouds are full of rain, they will empty themselves on the earth, and whether a tree falls to the south or to the north, the tree will lie wherever it falls. 11:4 He who watches the wind will not sow, and he who observes the clouds will not reap. 11:5 Just as you do not know the path of the wind, or how the bones form in the womb of a pregnant woman, so you do not know the work of God who makes everything. 11:6 Sow your seed in the morning, and do not stop working until the evening; for you do not know which activity will succeed– whether this one or that one, or whether both will prosper equally.

Life Should Be Enjoyed Because Death is Inevitable

11:7 Light is sweet, and it is pleasant for a person to see the sun. 11:8 So, if a man lives many years, let him rejoice in them all, but let him remember that the days of darkness will be many– all that is about to come is obscure.

Enjoy Life to the Fullest under the Fear of God

11:9 Rejoice, young man, while you are young, and let your heart cheer you in the days of your youth. Follow the impulses of your heart and the desires of your eyes, but know that God will judge your motives and actions. 11:10 Banish emotional stress from your mind. and put away pain from your body; for youth and the prime of life are fleeting.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Ecc 11:1 - The waters

Freely and liberally bestow it upon the waters; upon those poor creatures, on whom it may seem to be as utterly lost, as the seed which a man casts into the sea or river.

Wesley: Ecc 11:1 - Find it

It shall certainly be restored to thee, either by God or men. This is added to prevent an objection, and to quicken us to the duty enjoyned.

Wesley: Ecc 11:1 - After

The return may be slow, but it is sure, and will be so much the more plentiful.

Wesley: Ecc 11:2 - Give

A part of thy estate or provisions. He alludes to the ancient custom, whereby the master of the feast distributed several parts to each guest, and withal sent portions to the poor.

Wesley: Ecc 11:2 - To eight

To as many as thou art able.

Wesley: Ecc 11:2 - For

Great calamities may come whereby thou mayest be brought to poverty, and so disabled from doing good.

Wesley: Ecc 11:3 - The clouds

Learn, O man, the practice of liberality from the very lifeless creatures, from the clouds; which when they are filled with water, do not hoard it up, but plentifully pour it forth for the refreshment both of the fruitful field and the barren wilderness. Therefore, let us just not bring forth the fruits of righteousness, because death will shortly cut us down, and we shall then be determined to unchangeable happiness or misery, according as our works have been.

Wesley: Ecc 11:4 - He

He who neglects the necessary works of sowing and reaping, because the weather is not exactly suitable to his desires will lose his harvest. Whereby he intimates, that men will never do good here, which is expressed by sowing, and consequently not receive good hereafter, which is called reaping, if they be discouraged from it by every doubt and difficulty.

Wesley: Ecc 11:5 - The spirit

Of the soul of man, how it comes into the child in the womb; or how it is united with the body; or how and whether it goes out of the body.

Wesley: Ecc 11:5 - The works

What God is doing and will do with thee or others; the counsels and methods of God's providence. Therefore use the present opportunity.

Wesley: Ecc 11:6 - In the morning

Early and late, in all seasons and occasions; do it speedily and continually, be not weary of it.

Wesley: Ecc 11:6 - Sow

Do all good works.

Wesley: Ecc 11:6 - With

hold not - From working or giving.

Wesley: Ecc 11:7 - Truly

It cannot be denied that life is in itself desirable.

Wesley: Ecc 11:8 - Rejoice

Enjoy all the comforts, and escape all the embitterments of human life, all his days.

Wesley: Ecc 11:8 - Darkness

Of death, or of the state of the dead.

Wesley: Ecc 11:8 - Many

Far more than the days of this short life.

Wesley: Ecc 11:8 - All

All things which befall any man belonging only to this life, are but vain, because they are short and transitory.

Wesley: Ecc 11:9 - Rejoice

Indulge thy humour, and take thy fill of delights.

Wesley: Ecc 11:9 - And walk

Whatsoever thine eye or heart lusteth after, deny it not to them.

Wesley: Ecc 11:9 - But know

But in the midst of thy jollity consider thy reckoning.

Wesley: Ecc 11:10 - Sorrow

Sensual and disorderly lusts, which he elegantly calls sorrow, to intimate, that although such practices at present gratify mens senses, yet they will shortly bring them to intolerable sorrows.

Wesley: Ecc 11:10 - Evil

All evil desires, tho' now they seem good to thee.

Wesley: Ecc 11:10 - Vanity

Most vain. The time of youth is vanishing and transitory, and old age and death will speedily come, against which every wise man will take care to lay in solid provisions and comforts.

JFB: Ecc 11:1

(Ecc 11:1-10)

Ecc 11:2 shows that charity is here inculcated.

JFB: Ecc 11:1 - bread

Bread corn. As in the Lord's prayer, all things needful for the body and soul. Solomon reverts to the sentiment (Ecc 9:10).

JFB: Ecc 11:1 - waters

Image from the custom of sowing seed by casting it from boats into the overflowing waters of the Nile, or in any marshy ground. When the waters receded, the grain in the alluvial soil sprang up (Isa 32:20). "Waters" express multitudes, so Ecc 11:2; Rev 17:15; also the seemingly hopeless character of the recipients of the charity; but it shall prove at last to have been not thrown away (Isa 49:4).

JFB: Ecc 11:2 - portion

Of thy bread.

JFB: Ecc 11:2 - seven

The perfect number.

JFB: Ecc 11:2 - eight

Even to more than seven; that is, "to many" (so "waters," Ecc 11:1), nay, even to very many in need (Job 5:19; Mic 5:5).

JFB: Ecc 11:2 - evil

The day may be near, when you will need the help of those whom you have bound to you by kindnesses (Luk 16:9). The very argument which covetous men use against liberality (namely, that bad times may come), the wise man uses for it.

JFB: Ecc 11:3 - clouds

Answering to "evil" (Ecc 11:2), meaning, When the times of evil are fully ripe, evil must come; and speculations about it beforehand, so as to prevent one sowing seed of liberality, are vain (Ecc 11:4).

JFB: Ecc 11:3 - tree

Once the storm uproots it, it lies either northward or southward, according as it fell. So man's character is unchangeable, whether for hell or heaven, once that death overtakes him (Rev 22:11, Rev 22:14-15). Now is his time for liberality, before the evil days come (Ecc 12:1).

JFB: Ecc 11:4

Therefore sow thy charity in faith, without hesitancy or speculation as to results, because they may not seem promising (Ecc 9:10). So in Ecc 11:1, man is told to "cast his bread corn" on the seemingly unpromising "waters" (Psa 126:5-6). The farmer would get on badly, who, instead of sowing and reaping, spent his time in watching the wind and clouds.

JFB: Ecc 11:5 - spirit

How the soul animates the body! Thus the transition to the formation of the body "in the womb" is more natural, than if with MAURER we translate it "wind" (Ecc 1:6; Joh 3:8).

JFB: Ecc 11:5 - bones . . . grow

(Job 10:8-9; Psa 139:15-16).

JFB: Ecc 11:5 - knowest not the works of God

(Ecc 3:11; Ecc 8:17; Ecc 9:12).

JFB: Ecc 11:6 - morning . . . evening

Early and late; when young and when old; in sunshine and under clouds.

JFB: Ecc 11:6 - seed

Of godly works (Hos 10:12; 2Co 9:10; Gal 6:7).

JFB: Ecc 11:6 - prosper

(Isa 55:10-11).

JFB: Ecc 11:6 - both . . . alike

Both the unpromising and the promising sowing may bear good fruit in others; certainly they shall to the faithful sower.

JFB: Ecc 11:7 - light

Of life (Ecc 7:11; Psa 49:19). Life is enjoyable, especially to the godly.

JFB: Ecc 11:8

But while man thankfully enjoys life, "let him remember" it will not last for ever. The "many days of darkness," that is, the unseen world (Job 10:21-22; Psa 88:12), also days of "evil" in this world (Ecc 11:2), are coming; therefore sow the good seed while life and good days last, which are not too long for accomplishing life's duties.

JFB: Ecc 11:8 - All that cometh

That is, All that followeth in the evil and dark days is vain, as far as work for God is concerned (Ecc 9:10).

JFB: Ecc 11:9 - Rejoice

Not advice, but warning. So 1Ki 22:15, is irony; if thou dost rejoice (carnally, Ecc 2:2; Ecc 7:2, not moderately, as in Ecc 5:18), &c., then "know that . . . God will bring thee into judgment" (Ecc 3:17; Ecc 12:14).

JFB: Ecc 11:9 - youth . . . youth

Distinct Hebrew words, adolescence or boyhood (before Ecc 11:10), and full-grown youth. It marks the gradual progress in self-indulgence, to which the young especially are prone; they see the roses, but do not discover the thorns, until pierced by them. Religion will cost self-denial, but the want of it infinitely more (Luk 14:28).

JFB: Ecc 11:10 - sorrow

That is, the lusts that end in "sorrow," opposed to "rejoice," and "heart cheer thee" (Ecc 11:9), Margin, "anger," that is, all "ways of thine heart"; "remove," &c., is thus opposed to "walk in," &c. (Ecc 11:9).

JFB: Ecc 11:10 - flesh

The bodily organ by which the sensual thoughts of the "heart" are embodied in acts.

JFB: Ecc 11:10 - childhood

Rather, "boyhood"; the same Hebrew word as the first, "youth" in Ecc 11:9. A motive for self-restraint; the time is coming when the vigor of youth on which thou reliest, will seem vain, except in so far as it has been given to God (Ecc 12:1).

JFB: Ecc 11:10 - youth

Literally, the dawn of thy days.

Clarke: Ecc 11:1 - Cast thy bread upon the waters

Cast thy bread upon the waters - An allusion to the sowing of rice; which was sown upon muddy ground, or ground covered with water, and trodden in by the feet of cattle: it thus took root, and grew, and was found after many days in a plentiful harvest. Give alms to the poor, and it will be as seed sown in good ground. God will cause thee afterwards to receive it with abundant increase. The Targum understands it of giving bread to poor sailors. The Vulgate and my old Bible have the same idea. Send thi brede upon men passing waters.

Clarke: Ecc 11:2 - Give a portion to seven

Give a portion to seven - Never cease giving while thou seest a person in distress, and hast wherewithal to relieve him

Clarke: Ecc 11:2 - Thou knowest not what evil

Thou knowest not what evil - Such may be the change of times, that thou mayest yet stand in need of similar help thyself. Do as thou wouldst be done by.

Clarke: Ecc 11:3 - If the clouds be full of rain

If the clouds be full of rain - Act as the clouds; when they are full they pour out their water indifferently on the field and on the desert. By giving charity indiscriminately, it may be that thou wilt often give it to the unworthy: but thou shouldst ever consider that he is an object of thy charity, who appears to be in real want; and better relieve or give to a hundred worthless persons, than pass by one who is in real distress

Clarke: Ecc 11:3 - Where the tree falleth, there it shall be

Where the tree falleth, there it shall be - Death is at no great distance; thou hast but a short time to do good. Acquire a heavenly disposition while here; for there will be no change after this life. If thou die in the love of God, and in the love of man, in that state wilt thou be found in the day of judgment. If a tree about to fall lean to the north, to the north it will fall; if to the south, it will fall to that quarter. In whatever disposition or state of soul thou diest, in that thou wilt be found in the eternal world. Death refines nothing, purifies nothing, kills no sin, helps to no glory. Let thy continual bent and inclination be to God, to holiness, to charity, to mercy, and to heaven: then, fall when thou mayest, thou wilt fall well.

Clarke: Ecc 11:4 - He that observeth the wind shall not sow!

He that observeth the wind shall not sow! - The man that is too scrupulous is never likely to succeed in any thing. If a man neither plough nor sow till the weather is entirely to his mind, the season will in all probability pass before he will have done any thing: so, if thou be too nice in endeavoring to find out who are the impostors among those who profess to be in want, the real object may perish, whom otherwise thou mightest have relieved, and whose life might have been thereby saved. Those very punctilious and scrupulous people, who will sift every thing to the bottom in every case, and, before they will act, must be fully satisfied on all points, seldom do any good, and are themselves generally good for nothing. While they are observing the clouds and the rain, others have joined hands with God, and made a poor man live.

Clarke: Ecc 11:5 - As thou knowest not - the way of the spirit

As thou knowest not - the way of the spirit - Why God should have permitted such an such persons to fall into want, and how they came into all their distresses, thou canst not tell, no more than thou canst how their soul is united to their body, how it came to inform that body, or how the child was formed in the womb of its mother. Nor canst thou discern the end which God has in view in these things. He maketh all, every thing is open to him; and take heed lest, while pretending motives of scrupulosity and prudence, in not relieving the distresses of those thou pretendest to suspect to be unworthy, he does not see that a love of money is the motive of thy conduct, and a want of the bowels of mercy the cause why thou drivest this suspected beggar from thy door.

Clarke: Ecc 11:6 - In the morning sow thy seed

In the morning sow thy seed - Be ready at all times to show mercy; begin in the morning, continue till the evening. Thou knowest not the most worthy object; it is enough that God knoweth; and if thy motive be good, he will applaud and reward thee; not according to the worthiness or unworthiness of the object of thy charity, but according to the motive which induced thee to relieve him.

Clarke: Ecc 11:7 - Truly the light is sweet

Truly the light is sweet - Life is dear to every man as the light of the sun is to the eye. A man would give all that he has for his life, and it is particularly dear to him when he is in ease and affluence: but let each remember that,

Clarke: Ecc 11:8 - If a man live many years

If a man live many years - And even have prosperity through the whole; yet the days of darkness - times of affliction, weakness, and perhaps old age, will be many. If he die not a violent death, which no man can wish, he will die a lingering death; and this is ordinarily attended with many pains, and many sorrows; therefore let him prepare to meet his God; and to carry this thought through life, that all must terminate in death. The writer of Ecclesiasticus, 7:36, has a good saying, similar to this: "Whatsoever thou takest in hand, remember thy End; and thou shalt never do amiss;" ουκ ἁμαρτησεις, thou wilt not sin.

Clarke: Ecc 11:9 - Rejoice, O young man, in thy youth

Rejoice, O young man, in thy youth - Youth is devoid of cares; and, consequently, of many perplexities and distresses. Were it not so, we should have no old men; nay, perhaps not one even of middle ape. It is in the order of a most gracious God, that the young should rejoice in their youth; but they should make such a moderate use of all their enjoyments, that they may not be confounded in the day of judgment. But, O young man, if thou wilt follow the propensities of thy own heart, the noisy mirth of the fool, and the dissipation of the profligate - go on; take thy full swing; but take this with thee, that "for all these things, God will judge thee;"and if the righteous are scarcely saved, where shall the ungodly and the sinner appear?

Clarke: Ecc 11:10 - Therefore remove sorrow

Therefore remove sorrow - כעס caas , anger; every kind of violent passion, all filthiness of the flesh and spirit. "Childhood and youth are vanity;"they pass away and come to nothing. Eternity alone is permanent; live for eternity.

Defender: Ecc 11:1 - bread upon the waters

The Hebrew word for "bread" could also be used for the "grain" from which bread is made. The metaphor is that of spreading spiritual seed far and wide, trusting eventually to find its fruit in redeemed lives."

Defender: Ecc 11:5 - how the bones do grow

The marvelous process of human sexual reproduction, embryonic growth and birth is still far beyond human understanding. We are "fearfully and wonderfully made" (Psa 139:14-16).

Defender: Ecc 11:5 - God who maketh all

It is presumption for evolutionists to teach that the human spirit and the human body can be explained naturalistically. Only the omnipotent, omniscient Creator could produce such wonders."

Defender: Ecc 11:6 - sow thy seed

This is the same message as in Ecc 11:1. Spiritual seed, "the word of God" (Luk 8:11), should not only be sown far and wide, but also in both morning and evening. Then it is "God that giveth the increase" (1Co 3:7)."

TSK: Ecc 11:1 - Cast // thy bread // waters // for

Cast : That is, says Bp. Lowth, ""Sow thy seed or corn on the face of the waters;""in plain terms, sow without any hope of a harvestcaps1 . dcaps0 o good even to them on whom your benefactions seem thrown away. Dr. Jebb has well illustrated it by the following passages:

""Vain are the favours done to vicious men;

Not vainer ‘ tis to sow the foaming deep.

The deep no pleasant harvest shall afford,

Nor will the wicked ever make return.

""To befriend the wicked is like sowing in the sea.

These, indeed, invert this precept;

Nor is it extraordinary that they should.

""The one, frail human power alone produced,

The other, God."

thy bread : Deu 15:7-11; Pro 11:24, Pro 11:25, Pro 22:9; Isa 32:8

waters : Heb. face of the waters, Isa 32:20

for : Ecc 11:6; Deu 15:10; Psa 41:1, Psa 41:2, Psa 126:5, Psa 126:6; Pro 11:18, Pro 19:17; Mat 10:13, Mat 10:42, Mat 25:40; Luk 14:14; 2Co 9:6; Gal 6:8-10; Heb 6:10

TSK: Ecc 11:2 - a portion // seven // for

a portion : Neh 8:10; Est 9:19, Est 9:22; Psa 112:9; Luk 6:30-35; 1Ti 6:18, 1Ti 6:19

seven : Job 5:19; Pro 6:16; Mic 5:5; Mat 18:22; Luk 17:4

for : Dan 4:27; Act 11:28-30; Gal 6:1; Eph 5:16; Heb 13:3

TSK: Ecc 11:3 - the clouds // if the tree

the clouds : 1Ki 18:45; Psa 65:9-13; Isa 55:10, Isa 55:11; 1Jo 3:17

if the tree : Mat 3:10; Luk 13:7, Luk 16:22-26

TSK: Ecc 11:4

Pro 3:27, Pro 20:4, Pro 22:13

TSK: Ecc 11:5 - thou knowest not what // nor // even

thou knowest not what : Joh 3:8

nor : Psa 139:14, Psa 139:15

even : Ecc 7:24, Ecc 8:17; Job 5:9, Job 26:5-14, Job 36:24-33, Job 37:23, 38:4-41, 39:1-41:34; Psa 40:5, Psa 92:5, Psa 104:24; Isa 40:28; Rom 11:33

TSK: Ecc 11:6 - sow // thou knowest // prosper

sow : Ecc 9:10; Isa 55:10; Hos 10:12; Mar 4:26-29; Joh 4:36-38; 2Co 9:6; 2Ti 4:2

thou knowest : Ecc 9:1; Hag 1:6-11, Hag 2:17-19; Zec 8:11, Zec 8:12; Act 11:20, Act 11:21; 1Co 3:5-7; 2Co 9:10, 2Co 9:11

prosper : Heb. be right

TSK: Ecc 11:7 - the light // a pleasant

the light : Job 33:28, Job 33:30; Psa 56:13; Pro 15:30, Pro 29:13

a pleasant : Ecc 7:11; Psa 84:11; Mat 5:45

TSK: Ecc 11:8 - rejoice // yet // All that

if a man, Ecc 6:6, Ecc 8:12

rejoice : Ecc 3:12, Ecc 3:13, Ecc 5:18-20, Ecc 8:15

yet : Ecc 7:14, Ecc 12:1-5; Deu 32:29; Job 10:22, Job 14:10, Job 15:23, Job 18:18; Jer 13:16; Joe 2:2; Mat 22:13; Joh 12:35; Jud 1:18

All that : Ecc 2:1-11, Ecc 2:15, Ecc 2:17, Ecc 2:19, Ecc 2:21-23, Ecc 2:26, Ecc 4:8, Ecc 4:16, Ecc 5:15, Ecc 5:16, Ecc 6:11

TSK: Ecc 11:9 - Rejoice // in thy youth // walk // in the sight // know

Rejoice : 1Ki 18:27, 1Ki 22:15; Luk 15:12, Luk 15:13

in thy youth : Ecc 12:1; 1Ki 18:12; Lam 3:27

walk : Num 15:30, Num 22:32; Deu 29:19; Job 31:7; Psa 81:12; Jer 7:24, Jer 23:17; Jer 44:16, Jer 44:17; Act 14:16; Eph 2:2, Eph 2:3; 1Pe 4:3, 1Pe 4:4

in the sight : Ecc 2:10; Gen 3:6, Gen 6:2; Jos 7:21; 2Sa 11:2-4; Mat 5:28; 1Jo 2:15, 1Jo 2:16

know : Ecc 3:17, Ecc 12:14; Psa 50:4-6; Act 17:30, Act 17:31, Act 24:25; Rom 2:5-11, Rom 14:10; 1Co 4:5; 2Co 5:10; 2Pe 3:7; Heb 9:27; Rev 20:12-15

TSK: Ecc 11:10 - remove // sorrow // and put // for

remove : Ecc 12:1; Job 13:26; Psa 25:7; 2Pe 3:11-14

sorrow : or, anger, Psa 90:7-11

and put : Job 20:11; 2Co 7:1; 2Ti 2:22

for : Ecc 1:2, Ecc 1:14; Psa 39:5; Pro 22:15

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Ecc 11:1 - Cast thy bread upon the waters // Cast // thy bread // upon the waters // the waters // Thou shalt find it // After many days

Cast thy bread upon the waters Solomon having discovered divers vanities, and amongst others the vanity of heaping up riches, he now teacheth us that it is our interest as well as duty, not so much to lay them up, as to lay them out in pious and charitable uses; and having taught us the true and best use of worldly things, for our present comfort and benefit, which is to enjoy them with a cheerful and contented mind, he now directs us to the best improvement of them, for our future and greater advantage; and having acquainted us with our duty towards our superiors, he now directs us in our carriage towards our inferiors, and especially to such of them as are poor. The sense of these words is either,

1. Cast thy seed (which is here called bread, as it is also Job 28:5 Isa 28:28 , and elsewhere) beside (for so the Hebrew particle al is oft used) the waters, i.e. either by the river’ s side, or in moist and waterish grounds, which usually are very fruitful. Or,

2.

Cast (freely and liberally bestow)

thy bread (i.e. thy money or provisions, which are oft signified by the name of bread . By saying thy bread , he cautions us that we give away only that which is our own, and not that which is another’ s; as they do who give either what they get from others by fraud or power, or what they owe to others, and are unable to pay, and so exercise charity to the hinderance of justice, or of the payment of their just debts)

upon the waters i.e. upon those poor creatures upon whom, by reason of their unthankfulness or inability to make any returns to thee, it may seem to be as utterly lost as the seed which a man casts into the sea or river. This sense agrees much better,

1. With the words; for he doth not barely mention

the waters ( for then the particle al might have been translated beside ,) but the face , i.e. the surface or top, of the waters , in which and such-like cases al constantly signifies upon .

2. With the design and scope of the place, which is to persuade men to be liberal and charitable, notwithstanding the discouragements which they meet with in so doing, of which see the next clause, and the next verse.

Thou shalt find it it shall not be lost, as covetous men, or thine own corrupt heart, may suggest, but it shall certainly be restored unto thee, either by God or by men, and that with great honour and advantage. This is added to prevent an objection, and to quicken us to the duty enjoined.

After many days not immediately, but in due time, and when you least expect it. So you must be content to wait for it with patience, as the husbandman doth for the fruits of the earth.

Poole: Ecc 11:2 - Give a portion // To seven, and also to eight // Thou knowest not what evil shall be upon the earth

Give a portion a part of thy estate or provisions. He alludes to the ancient custom, whereby the master of the feast did distribute several parts to each guest, and withal sent portions to the poor; of which custom see 2Sa 6:19 Neh 8:10,12 Es 9:22 .

To seven, and also to eight to as many as thou art able; a certain number for an uncertain, as Mic 5:5 , and oft elsewhere.

Thou knowest not what evil shall be upon the earth great calamities may come, whereby thou mayst be brought to poverty, and so both utterly lose that blessed opportunity of doing good, which now thou hast in thine hands, whereby thou mayst gain unspeakable honour, and comfort, and advantage to thyself, and moreover need the charity of others, which thou mayst comfortably expect, either from men, or at least from the powerful providence of God, disposing the hearts of men to pity and help thee, if thou hast been kind and merciful to others; as, on the contrary, they can expect no mercy from God or men, who have showed no mercy to others. Thus he not only answers, but retorts, the argument by which the covetous man excuseth his uncharitableness, because he must lay up against a rainy day.

Poole: Ecc 11:3 - If the clouds be full of rain, they empty themselves upon the earth // In the place where the tree falleth, there it shall be

If the clouds be full of rain, they empty themselves upon the earth: learn, O man, the practice of liberality from the very lifeless creatures, from the clouds; which when they are filled with water, do not hoard it up, or keep it to themselves, but plentifully pour it forth for the refreshment both of the fruitful field and of the barren wilderness.

In the place where the tree falleth, there it shall be: these words contain either,

1. An argument to persuade men to charity, because they must shortly fall or die, and then all opportunity of being charitable will be lost, and they must expect certainly and eternally to reap whatsoever they have sown, whether it hath been mercy or unmercifulness. Or rather,

2. An answer to a common objection against it, because we are not certain whether the person who desires our charity doth really need it, or be worthy of it. To this he answers, As a tree when it falls, either by the violence of the wind, or being cut down by its owner’ s order, it is not considerable whether it falls southward or northward, for there it lies ready for the master’ s use; so thy charity, though it may possibly be misapplied by thee, or abused by the receiver, yet being conscientiously given by thee, it shall assuredly return to thee, and thou shalt reap the fruit of it.

Poole: Ecc 11:4

He who neglects or delays the necessary works of sowing and reaping, because the weather is not exactly suitable to his desires, may possibly lose his harvest; whereby he intimates what is easily understood out of the foregoing verses, that men will never do good here, which is expressed by sowing, Psa 112:9 2Co 9:6 , and consequently not receive good hereafter, Which is called reaping , Gal 6:7,8 , if they be discouraged and hindered from it by every doubt or difficulty, such as covetous worldlings object to themselves, that others either do not want their charity, or with abuse it, that they may possibly need it hereafter.

Poole: Ecc 11:5 - Of the spirit // The bones // The works of God

Of the spirit of the spirit or soul of man, how it first comes into the body of the child in the womb, whether from God by creation, or from the parents by propagation; nor how it is united with and so fixed in the body, that it cannot get out of it when it would; nor how and whither it goes out of the body; all which things are great mysteries. Others translate it, of the wind, whence it cometh , and whither it goeth, as is observed Joh 3:8 , or how violently it will blow, or how long it will last. But the former translation seems to agree better with the following clause.

The bones i.e. the whole body, which is elsewhere signified by the bones, as Psa 34:20 35:10 , because they are a principal part, and the very foundation and support, of the body. Grow in the womb; how it comes to pass that one and the same small quantity of seed should diversify itself into skin, and flesh, and sinews, and veins, and bones, and entrails, or how it receiveth nourishment and growth.

The works of God what God is doing, and will do with thee and others; the counsels and methods of God’ s providence in the future time of thy life, what evil God will send upon the earth, Ecc 11:2 , or what weather he will send, of which Ecc 11:4 , how long or how little a while God will continue thy life or estate, and how soon God will call thee to an account. These and many other future events thou canst not foresee, and therefore thy wisdom and duty is to cast off all distracting cares and distrustful fears about them, and cheerfully to commit thyself, and all thy affairs, into the hand of God in well doing.

Poole: Ecc 11:6 - In the morning, and in the evening // Withhold not thine hand // Whether shall prosper // Alike good

In the morning, and in the evening early and late, in all seasons and occasions; do it speedily and continually, be not weary of it. Sow thy seed ; do all good works, and especially that of almsgiving, as sowing is understood, 2Co 9:6 Gal 6:7 .

Withhold not thine hand from working or giving.

Whether shall prosper which shall prosper most, as the next clause explains it; the positive degree being put for the comparative, or the superlative, which is not unusual in the Hebrew text. Which shall best answer thine end, or do most good to others, or which shall tend most to the comfort of thy great and last account; for thy morning alms may possibly be given to an unworthy person, or to one who did not need it, and will abuse it, and thy evening alms may fall upon a person of eminent worth, yea, upon an angel in human shape, which is remembered as a motive to hospitality, Heb 13:2 , or upon one in extreme necessity, who might possibly have perished both in soul and body, if thou hadst not comforted and relieved him: or one time thou mayst give with more sincere intention, and with more tender compassion, than another time, and so one will be more right and more acceptable to God than the other.

Alike good equally successful to the receiver, or to the giver.

Poole: Ecc 11:7

It cannot be denied that this present life (which is called light , Job 3:20 33:30 Psa 56:13 , and which is expressed synecdochically, by seeing the sun, Ecc 6:5 7:11 ) is in itself a great blessing, and very desirable; but it is not perpetual nor satisfactory; which is here implied and expressed hi the next verse.

Poole: Ecc 11:8 - Live many years // And rejoice in them all // Let him remember // They shall be many // All that cometh

Live many years which is a privilege granted but to few persons comparatively.

And rejoice in them all and suppose he enjoy all the comforts, and escape all the embitterments, of human life, all his days; which also is a great rarity.

Let him remember it is his duty and interest seriously to consider, the days of darkness; of death, or of the state of the dead, which is oft expressed by darkness, as Job 10:21 Psa 88:12 , &c., and here is opposed to the foregoing light .

They shall be many i.e. far more than the days of this short life, especially if to the time of lying in the grave be added that greater and utter darkness which is reserved for impenitent sinners, and which is everlasting, Mat 22:13 25:30 2Pe 2:17 Jud 1:13 . And this is added for the caution of mankind, that they may not rejoice excessively in, nor content themselves with, the happiness of the present life, but may seek for something more durable, and more satisfactory.

All that cometh all things which befall any man belonging only to this life, whether they be comfortable or vexatious, they are but vain and inconsiderable, because they are short and transitory.

Poole: Ecc 11:9 - O young man // Let thy heart cheer thee // Walk in the way of thy heart, and in the sight of thine eyes // For all these things // God will bring thee into judgment

This verse is to be understood either,

1. As a serious advice to this purpose, Seeing life is short and transitory, improve it to the best advantage, take comfort in it whilst you may, only do it with moderation, and the fear of God. Or rather,

2. As an ironical concession, such as are usual both in Scripture, as 1Ki 18:27 22:15 Eze 28:3,4 Mt 26:45 , and in other authors; for this agrees much better with the context, and with the expressions here used. And so the sense is, I foresee what evil use some men will make of what I have now said. Things being thus, let us eat and drink, for to-morrow we shall die ; as they also reasoned, 1Co 15:32 .

O young man he speaks to young men particularly, because they have both the greatest ability and the strongest inclinations to pursue sensual pleasures, and are most impatient either of restraint or admonition.

Let thy heart cheer thee indulge thy frolic and jolly humour, and take thy fill of delights.

Walk in the way of thy heart, and in the sight of thine eyes whatsoever thine eye or heart lusteth after, deny it not to them; as this phrase is taken. Num 15:39 , nor is it ever used in a good sense. Compare Job 31:7 Psa 81:12 Jer 18:12 2Pe 2:14 1Jo 2:16 . But know thou ; but in the midst of thy feastings and jollity it will become thee, if thou art a reasonable creature, to consider thy reckoning, and whether thou dost not purchase thy gold too dear.

For all these things for all thy follies and sinful lusts, which thou slightest as tricks of youth,

God will bring thee into judgment will force thee to appear before his judgment-seat, to give a serious account of all thy youthful and exorbitant courses, and to receive that sentence which thy own conscience will then say thou dost justly deserve. And if thou likest thy sensuality upon these terms, much good may it do thee; I do not envy thee, nor desire to partake of thy delicates.

Poole: Ecc 11:10 - Sorrow // Evil // From thy flesh // Childhood and youth are vanity

Sorrow i.e. sensual and disorderly lusts, which he elegantly and emphatically calls sorrow, with respect to the foregoing words, to intimate, that although such practices do at present gratify and delight men’ s senses and vain minds, yet they will shortly and certainly bring a man to intolerable and eternal sorrows, which it is thy wisdom to prevent. Sorrow ; or, as it is rendered in the margin, and by divers others, anger ; a passion to which men are most prone in the heat of youth; whereby he may understand either anger against him for this sharp admonition; or rather against God, who hath laid such severe restraints upon them, and threatens such punishments to them for following their own natural inclinations. So the sense is, Do not quarrel with thy Judge, but submit and make thy peace with him by declaring war against all thy sins.

Evil all evil concupiscences or lusts, which though now they seem good to thee, will another day appear to be very evil and bitter things.

From thy flesh from thy bodily members; which he mentions not exclusively, as if he would allow them their spiritual evils; but emphatically, because young men, to whom be is here speaking, are most given to fleshly or bodily lusts.

Childhood and youth are vanity i.e. most vain, either,

1. In their temper and dispositions. Young men are frothy, and foolish, and inconsiderate, whereby they run into manifold dangers, and therefore they shall do well to hearken to the counsels of those who by their greater wisdom and experience are more capable judges of these matters. Or,

2. In their condition. The time of youth is vanishing and transitory, and old age and death will speedily come, against which every man in his wits will take care to lay in solid provisions and comforts.

PBC: Ecc 11:9

In nature, we usually see strength and health in youth. Both physically and mentally, they are in better condition and able to accomplish more than those who are in their declining years. It is great to have the strength of youth, but there is a downside to this also. One is apt to trust in his own strength and ability, rather than depend upon the Lord. The watchman lets us know that even though we may be walking in the beautiful morning of life, the night is most surely coming!

Solomon warns youth of this very thing. In Ec 11:9, he tells the young man who is bent on walking in " ways of thine own heart, and in the sight of thine eyes" that the Lord will bring him into judgment for his actions. " Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity." Ec 11:10

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Haydock: Ecc 11:1 - Waters

Waters. Sow thy seed where it may produce a good crop. (Calmet) ---

Be charitable to all, Luke vi. 30. Indiscrete faciendum bene. (St. Jerome) ---

Assist those in distress, (Calmet) even though they may be ungrateful, or unable to make a return, Luke xiv. 12. (Tirinus) ---

In this third part we are exhorted to serve God with perseverance. Of all virtues, the works of mercy avail most, Matthew xxv. (Worthington)

Haydock: Ecc 11:2 - Eight // Mandatum accipis octo illis partem dare, fortasse benedictionibus

Eight. To as many as thou art able, (Calmet) especially to those who are of the household of faith, (Galatians vi. 10.; Haydock) whether under the old or the new Testament, signified by the numbers, seven and eight. (Worthington) (St. Jerome) ---

Mandatum accipis octo illis partem dare, fortasse benedictionibus, (St. Ambrose in Luke vi. n. 49.) which intimates, that we must apply ourselves to the pursuit of al virtues, as the number eight denotes perfection. (Calmet)

Haydock: Ecc 11:3 - If the tree fall

If the tree fall, &c. The state of the soul is unchangeable, when once she comes to heaven or hell: and the soul that departs this life in the state of grace, shall never fall from grace; as on the other side, a soul that dies out of the state of grace, shall never come to it. But this does not exclude a place of temporal punishment for such souls as die in the state of grace: yet not so as to be entirely pure; and therefore they shall be saved, indeed, yet so as by fire, 1 Corinthians iii. 13, 14, 15. (Challoner) ---

After death, none can merit. (Worthington) ---

"He who shall not have cultivated his field, (the soul) shall after this life experience the fire of purgation, or eternal punishment." (St. Augustine, de Gen. contra Man. iii. 20.) (Haydock) ---

The souls in purgatory have their names inscribed in heaven, like the ancient saints, who were detained in the bosom of Abraham. (Calmet) ---

They fall, therefore, to the south. Let people dispense their alms to all, as the clouds rain upon the just and unjust, (Haydock) upon the cultivated and the barren land, and let them do it before death. They know not how soon it may lay them low. (Calmet) ---

By looking at the branches of a tree, we may conclude which way it will fall; so we may form a judgment of our future state, by reflecting on our present dispositions. "Our branches are our desires, by which we stretch ourselves to the south, if they be spiritual," &c. (St. Bernard, ser. xlix.) The liberal are not concerned where they bestow charity. People will gather up the fruit both on the north and south, and they who have given alms will find them (Abenezra; Mercer.) laid up in the heavenly tabernacles. (Haydock) ---

This agrees with the sequel. (Calmet)

Haydock: Ecc 11:4 - Reap

Reap. Those who are too circumspect in their alms-deeds, will often pass over such as stand in need, (St. Jerome) and people who reflect on the difficulties of a virtuous life, will never begin. (St. Gregory iii. Past. xvi., and Mor. xxvii. 5.)

Haydock: Ecc 11:5 - Spirit

Spirit. In a man, or of the wind. Why then wouldst thou judge of the merit of thy petitioner? or pretend to determine why God has made thee rich and him poor?

Haydock: Ecc 11:6 - Better

Better. Be kind to all during life, Galatians vi. 10. (Calmet) ---

Do good, both in youth and in old age, (Worthington) lest, if thou shouldst grow remiss, all would be lost. (St. Jerome)

Haydock: Ecc 11:8 - And the

And the. Hebrew, "for they are many. What comes to pass is vanity." (Montanus) ---

Nothing can more effectually repress the love of this world, Ecclesiasticus vii. 40. After Solomon has presented the objections of the wicked, he comes to this conclusion.

Haydock: Ecc 11:9 - Eyes

Eyes. He speaks ironically, (Calmet) or exhorts to spiritual joy and moderation. (St. Gregory, Mor. xxiv.)

Haydock: Ecc 11:10 - Anger

Anger. All turbulent passions, and evil or carnal pleasures. (St. Jerome)

Gill: Ecc 11:1 - Cast thy bread upon the waters // for thou shalt find it after many days

Cast thy bread upon the waters,.... As the wise man had often suggested that nothing was better for a man than to enjoy the good of his labour himself, he here advises to let others, the poor, have a share with him; and as he had directed in the preceding chapter how men should behave towards their superiors, he here instructs them what notice they should take of their inferiors; and as he had cautioned against luxury and intemperance, he here guards against tenacity and covetousness, and exhorts to beneficence and liberality: that which is to be given is "bread", which is put for all the necessaries of life, food and raiment; or money that answers all things, what may be a supply of wants, a support of persons in distress; what is useful, profitable, and beneficial; not stones or scorpions, or what will be useless or harmful: and it must be "thy" bread, a man's own; not independent of God who gives it him; but not another's, what he owes another, or has fraudulently obtained; but what he has got by his own labour, or he is through divine Providence in lawful possession of; hence alms in the Hebrew language is called "righteousness": and it must be such bread as is convenient and fit for a man himself, such as he himself and his family eat of, and this he must cast, it must be a man's own act, and a voluntary one; his bread must not be taken and forced from him; it must be given freely, and in such a manner as not to be expected again; and bountifully and plentifully, as a man casts seed into the earth; but here it is said to be "upon the waters"; bread is to be given to such as are in distress and affliction, that have waters of a full cup wrung out unto them, whose faces are watered with tears, and foul with weeping, from whom nothing is to be expected again, who can make no returns; so that what is given thorn seems to be cast away and lost, like what is thrown into a river, or into the midst of the sea; and even it is to be given to such who prove ungrateful and unthankful, and on whom no mark or impression of the kindness is made and left, no more than upon water; yea, it is to be given to strangers never seen before nor after, like gliding water; so the Vulgate Latin version renders it, "passing waters": or else to such who may be compared to well watered ground, or "moist ground", as Mr. Broughton renders it; where the seed cast will grow up again, and bring forth fruit, and redound to the advantage of the sower, as what is given to the poor does; they are a good soil to sow upon, especially Christ's poor, who are partakers of his living water, grace; see Isa 32:20; though it may be the multitude of persons to whom alms is to be given are here intended, which are sometimes signified by waters, Rev 17:15; as Ecc 11:2 seems to explain it. The Targum is,

"reach out the bread of thy sustenance to the poor that go in ships upon the thee of the water;''

and some think the speech is borrowed from navigation, and is an allusion to merchants who send their goods beyond sea, and have a large return for them;

for thou shalt find it after many days; not the identical bread itself, but the fruit and reward of such beneficence; which they shall have unexpectedly, or after long waiting, as the husbandman for his seed; it suggests that such persons should live long, as liberal persons oftentimes do, and increase in their worldly substance; and if they should not live to reap the advantage of their liberality, yet their posterity will, as the seed of Jonathan did for the kindness he showed to David: or, however, if they find it not again in temporal things, yet in spirituals; and shall be recompensed in the resurrection of the just, and to all eternity. So the Targum,

"for after the time of many days, then thou shall find the reward of it in this world (so it is in the king's Bible), and in the world to come;''

see Luk 12:12. Jarchi instances in Jethro. Noldius ^p renders it "within many days", even before many days are at an end; for seed sown by waters in hot climates soon sprung up, and produced fruit; see Dan 11:20.

Gill: Ecc 11:2 - Give a portion to seven, and also to eight // for thou knowest not what evil shall be upon the earth

Give a portion to seven, and also to eight,.... Or, a "part" ^q; not the whole of a man's substance, for he must have to support himself and his family; he that does not take care of that is worse than an infidel; a man may bestow all his goods on the poor, and not have charity; though no doubt there was true charity, or love, in the poor widow that threw in all her substance into the treasury, which was an extraordinary case, 1Ti 5:8; but a man is to give of such things that he has, ordinarily, and not all that he has, Luk 11:41; he is to give according to his ability, and what he can spare from the service of himself and family; and this is to be distributed, and given in parts to the poor, according to their necessities; not all to one, but something to everyone, "to seven, and also to eight": if seven persons apply, give them everyone a part; and, if an eighth person comes, send him not away empty; give to every one that asketh, Luk 6:30; compare with this phrase Mic 5:5; Some think this respects time, so Aben Ezra; that a man should give constantly and continually, should be daily giving, all the seven days of the week, and when the eighth day comes, or the week begins again, go on in the same course. The Targum is,

"put a good part of seed in thy field in Tisri (the seventh month), and do not cease from sowing even in Casleu,''

the eighth month;

for thou knowest not what evil shall be upon the earth; what calamities shall come upon it, which may sweep away all a man's substance; it may be destroyed by fire, or washed away by a deluge of water, or plundered by an enemy; or, however, the day of death may quickly come, as it certainly shall, and then it will be no longer in a man's power to do good with what he has. Moreover, the arguments which covetous men use against liberality, the wise man uses for it; they argue that bad times may come, and they may sustain great losses; or have a greater charge upon them, a growing family; or they may live to old age, and want it themselves: be it no, these are reasons why they should give liberally while they can; that when these things they fear shall come upon them, they may be relieved and supplied by others; for those that show mercy shall find mercy; and this is the way to make themselves friends in a time of need, and against it; see Luk 16:9.

Gill: Ecc 11:3 - If the clouds be full of rain, they empty themselves upon the earth // and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be

If the clouds be full of rain, they empty themselves upon the earth,.... They do not retain it; sad would it be for the earth if they did; but they let it down softly and gently, in plentiful showers upon each of the parts of the earth without distinction, by which it is refreshed, and made fruitful; nor are they losers by it, for they draw up great quantities again out of the ocean, and so constantly answer the ends for which they are appointed. And so rich men, who are full of the good things of this world, should not keep them to themselves, and for their own use only; but should consider they are stewards under God, and for others, and should be like the full clouds, empty themselves; and give to those who want of what God has given them, freely and cheerfully, bountifully and plentifully, and that without respect of persons, imitating their God and Creator, who sendeth rain upon the just and the unjust, Mat 5:45; and such in the issue are no losers, but gainers; they fill again as fast as they empty;

and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be; where the seed falls, and it grows up into a plant, and to a tree, there it continues, whether to the north or to the south; and so accordingly brings forth fruit, and such as it is men partake of it; to which purpose Jarchi, and who applies it to the disciple of a wise man, who is profitable in the place where he is, not only in life, but after death: or where the fruit of a tree fall, "there they are", so Aben Ezra reads the last clause in the plural number; that is, there are persons enough to gather the fruit; and so where a rich man is, there are poor enough about him to partake of his bounty: or as when a tree is cut down, let it fall where it will, there it abides, and is no more fruitful; so when a man is cut off by death, as he was then, so he remains; if a gracious and good man, and has done good, he is like a tree that falls to the south, he enters into the paradise of God, the joys of heaven; and if not a good man, and has not done good, he is like a tree that falls to the north, he goes into a state of darkness, misery, and distress; see Rev 22:11; or however, be this as it will, he is no more useful in this world; and therefore it becomes men to do all the good they can in health and life, for there is none to be done in the grave where they are going: or else the sense is, that as when a tree falls, whether it be to the south or to the north, it matters not to the owner, there it lies, and is of the same advantage to him; so an act of beneficence, let it be done to what object soever, a worthy or an unworthy one, yet being done with a view to the glory of God and the good of men, it shall not lose its reward: and so this is an answer to the objection of some against giving, because they do not know whether the object proposed is deserving: though some think the same thing is intended by these metaphorical expressions, as is suggested in the latter part of Ecc 11:2, that evils or calamities may come upon men like heavy showers of rain, which wash away things; or like storms and tempests of rain, thunder and lightning, which break down trees, and cause them to fall to the north or to the south; and thus in like manner by one judgment or another men may be stripped of all their substance, and therefore it is right to make use of it while they have it.

Gill: Ecc 11:4 - He that observeth the wind shall not sow // and he that regardeth the clouds shall not reap

He that observeth the wind shall not sow,.... Who before he sows his seed is careful to observe where the wind is, from what corner it blows, and forbears sowing until it is down or changes, lest it should be troublesome unto him in sowing, or blow away his seed, and waits for a better season; such a man may lose his seedtime and never sow at all, and his grain in his barn may be devoured by vermin, or be destroyed by one accident or another, and so he may lose both his seed and his crop;

and he that regardeth the clouds shall not reap; which are uncertain signs of weather; and if a man gives heed to them, and puts off his sowing from time to time, for the sake of better weather, as he may never sow, so it is impossible that he should reap; and if he sows, and when his grain is ripe and forbears to reap because of the clouds, lest his grain should be wet, may never reap at all: and so it is with respect to liberality; if a man will raise difficulties, and make objections, and attend unto them; if he puts off giving till such an affliction is removed from him and his family, or that is grown up; or such an estate is obtained, or he has got to such an amount of riches, or till more proper and deserving objects present, with twenty things more of the like kind; if he defers giving on such accounts, or through fear of want, which may possess his mind for various reasons, he may never give nor get, yea, never do any good work; for, if nothing is done till all difficulties are removed, no good thing will ever be done.

Gill: Ecc 11:5 - As thou knowest not what is the way of the spirit // nor how the bones do grow in the womb of her that is with child // even so thou knowest not the works of God, who maketh all

As thou knowest not what is the way of the spirit,.... If indeed a man could foresee and be assured of seasonable weather for sowing and reaping, or a proper opportunity for doing good, all circumstances agreeing, it would be right to wait for it, and take it; but as these things are not in our power, nor within the compass of our knowledge, we should take the first opportunity of doing good, and leave the issue to divine Providence: as in many things in nature we are and should be content to be ignorant of them, and leave them with God, who brings them about by his secret power and providence: as, for instance, we know not "the way of the spirit", or "of the wind" ^r, as some render it; from whence it comes and whither it goes, where and when it will subside, or what wind will blow next; or of the spirit or soul of man, how it enters into the body. So the Targum,

"how the spirit of the breath of life goes into the body of an infant:''

whether it is by traduction, as some, which is not likely; or by transfusion, or by creation out of nothing, or by formation out of something pre-existent, and by an immediate infusion of it: or, "what is the way of the breath"; of the breath of a child in the womb, whether it breathes or not; if it does, how? if not, how does it live? or what is the way of the soul out of the body, how it goes out of it when the body dies;

nor how the bones do grow in the womb of her that is with child; or is "full", pregnant, big with child: or "in the womb that is full" ^s; full of liquids, and yet bones are separated from them, grow out of them, and in them, and are hardened; all which how it should be is unknown: "bones" are mentioned because they are the more solid and substantial parts of the body, the basis and strength of it; and because it may seem more difficult how any part of the seed should harden into them, while other parts are converted into skin and flesh;

even so thou knowest not the works of God, who maketh all; the Targum adds, in wisdom; as men are ignorant of many of the works of nature, so of those of Providence, especially which are future; as whether men shall be rich or poor, have days of prosperity or adversity; what their latter end will be, whether they shall not stand in need of the assistance of others, it may be of them or theirs to whom they now give; or what will be the issue of present acts of beneficence and liberality; these, with many other things of the like kind, should be left with God. Some understand this of the work of grace and conversion, which is a secret and difficult work, only wrought by the power and grace of God; and may be begun, or shortly will, in a poor person, judged an unworthy object of charity for supposed want of it, a thing unknown.

Gill: Ecc 11:6 - In the morning sow thy seed // and in the evening withhold not thine hand // for thou knowest not whether shall prosper, either this or that // or whether they both shall be alike good

In the morning sow thy seed,.... Do all good works early and diligently, which is expressed by sowing in righteousness, Hos 10:12; particularly alms deeds, often signified by sowing seed, Psa 112:9, 2Co 9:6; this should be in the morning of youth, that persons may be inured to it betimes as Obadiah was; and in the morning of prosperity, as soon as ever Providence smiles on men, and puts it into the power of their hands, who should honour the Lord with the firstfruits of their increase;

and in the evening withhold not thine hand; from sowing seed, from doing good, particularly acts of charity, in the evening of old age, as Jarchi, like old Barzillai; an age in which men are apt to be more tenacious and covetous, and withhold more than is meet; yea, in the evening of adversity do not leave off doing good as much as can be; but do as the Macedonian churches, whose deep poverty abounded to the riches of their liberality in a great trial of affliction, 2Co 8:2; in short, good is to be done at all times, as opportunity offers, throughout the whole of life, and in all conditions and circumstances;

for thou knowest not whether shall prosper, either this or that; the seed sown in the morning or in the evening, which good work shall best succeed; therefore do both, try all ways, make use of all opportunities;

or whether they both shall be alike good; acceptable to God, and useful to men; and if so, a man will have no occasion to repent of what he has done both in youth and old age.

Gill: Ecc 11:7 - Truly the light is sweet // and a pleasant thing it is for the eyes to behold the sun

Truly the light is sweet,.... Here begins a new subject, as most think; and some here begin the twelfth and last chapter, and not improperly. This is true of natural light, which is exceeding pleasant, useful, and beneficial; by which men discern objects, behold the things of nature with pleasure, walk in the way without stumbling, and do the work and business of life: and also of civil light or prosperity; for, as afflictions are expressed by darkness, and adversity by night; so the comforts and good things of life by light and day, which are very desirable and delectable: and here "life" itself may be meant, for light is sometimes put for life, which is the light of the living; and what sweeter and more desirable than that, especially a life attended with prosperity and peace? see Job 33:28. The Targum and Jarchi interpret it of the light of the law; and which is indeed a light, and so is the whole word of God, Pro 6:23, 2Pe 1:19; but may be better applied unto the Gospel, which is a great and glorious light, Isa 9:2; and a means of enlightening dark minds; not only of showing men their sinfulness, as the law does; but the insufficiency of their righteousness, of all their own goodness and good works to justify; it reveals Christ, and the glories of his person; it sets him forth evidently, as crucified and slain, for the worst of sinners; it makes manifest his fulness, ability, and willingness, as a Saviour; righteousness, peace, pardon, and salvation by him; it makes known things not to be discerned by the light of nature, even things wonderful and marvellous, as well as what is the way a man should walk in: and this light is sweet and pleasant, not to a blind and carnal man, who despises it, and reckons it foolishness, but to those who are enlightened by the Spirit of God; and to these it is very delightful, even to all their senses; it is sweet to their taste, a joyful sound to their ears, and beautiful to their sight are the feet of them that bring its good tidings. The light of grace, which appears in first conversion, and comes from God suddenly, which at first is small, but increases, is exceeding pleasant, strikes the soul with delight and wonder; it is marvellous light, 1Pe 2:9; and so is the light of joy and gladness to believers, when it arises to them after a time of darkness, or the light of God's countenance, Psa 4:6; and such will be the light of the latter day glory, and more especially the light of the heavenly state;

and a pleasant thing it is for the eyes to behold the sun; the natural sun, shining at noon day, which is a luminous and glorious body, communicating light and heat to all the world: which is so glorious and so pleasant to behold, that Anaxagoras, the philosopher, being asked what he was born for, answered,

"to see the heavens, the sun, and the moon ^t;''

and Eudoxus, another philosopher, said,

"he could be content to perish, could he get so near to the sun as to learn the nature of it ^u.''

To "see the sun", in the language of this book, is to live in this world, and to enjoy the light of the sun, and the comforts of life; see Ecc 7:11; and now a life, attended with outward prosperity and inward peace, that is spent in doing and enjoying good, is a very desirable and delightful one; though such a man should not think of living always, but of death, and the days of darkness, as in Ecc 11:8. This may he applied to Christ, the sun of righteousness, Psa 84:11; the fountain of all spiritual light and heat; the brightness of his Father's glory; and who is superior to angels and men; and is to be beheld by faith, and in his own light, as the sun is; and whom to look upon with an eye of faith is exceeding pleasant and delightful, and fills with joy unspeakable and full of glory, 1Pe 1:8.

Gill: Ecc 11:8 - But if a man live many years // and rejoice in them all // yet let him remember the days of darkness, for they shall be many // All that cometh is vanity

But if a man live many years,.... Enjoying light and life, and beholding the sun with much delight and pleasure. The days of men on earth, or under the sun, are but few at most; but some live many days, in comparison of others; they come to a good old age, as Abraham did; and to their graves like a shock of corn fully ripe; and arrive to, or beyond, the common term of human life;

and rejoice in them all; in and throughout the many years he lives, even all his days; that is, is blessed with a plentiful portion of the good things of life, and enjoys them in a free and comfortable manner, with moderation and thankfulness; partakes of the good of his labour, and rejoices in his works, in the fruit and effects of them, through the blessing of divine Providence; not only is blessed with many days, but those days good ones, days of prosperity: such a man is in a happy case; and especially if he is possessed of spiritual joy, of joy in the Holy Ghost; if he rejoices in Christ, and in what he is to him, and has done for him; and having professed him, and submitted to his ordinances, goes on his way, rejoicing. Some render it, "let him rejoice in them all" ^w; a good man has reason to rejoice always, throughout the whole course of his life; because of the goodness of divine Providence to him; because of the blessings of grace bestowed on him; and because of his good hope of eternal glory and happiness. The Targum is,

"in all these it becomes him to rejoice, and to study in the law of the Lord;''

yet let him remember the days of darkness, for they shall be many; or, "they may be" ^x; meaning either, that though persons may live long, and enjoy much health and prosperity; yet, in the midst of all, they should consider, that it is possible that days of adversity and distress may come upon them, and continue; and therefore should not please themselves, as Job did, that they shall die in their nest in the height their prosperity, since they know not what days of evil may come, and how long they will last; or, however, they should remember the night of death, that is hastening, the land of darkness, and the shadow of death, they are going to; the dark grave, they will soon be laid in, where they will remain many days; many more than those in which they have lived, enjoying the light of the sun, even till the heavens shall be no more; though these days will not be infinite, they will have an end, and there will be a resurrection from the dead: and particularly if a man is a wicked man, that has lived a long and prosperous life, he should not only remember the above things; but also that outer darkness, that blackness of darkness reserved for him, the darkness of eternal death, which will be his portion for evermore. The Targum is,

"he shall remember the days of the darkness of death, and shall not sin; for many are the days that he shall lie dead in the house of the grave.''

All that cometh is vanity; Aben Ezra interprets this of every man that comes into the world, as in Ecc 1:2; whether high or low, rich or poor, in prosperity or adversity; man, at his best estate, is vanity: let a man therefore be in what circumstances he will, he should not take up his rest here; all that comes to him, everything that befalls him, is vanity. The wise man keeps in view the main thing he proposed, to prove that is vanity, all in this life; for what is to come hereafter, in a future state of happiness, cannot come under this name and character.

Gill: Ecc 11:9 - Rejoice, O young man, in thy youth // and let thy heart cheer thee in the days of thy youth // and walk in the ways of thy heart // and in the sight of thine eyes // but know thou, that for all these things God will bring thee into judgment

Rejoice, O young man, in thy youth,.... This advice may be considered as serious; and either as relating to natural, corporeal, and temporal delight and pleasure, under due limitations; that as mirth and cheerfulness, or a free use of the creatures of God, with moderation and temperance, is allowable to all men in common, and is spoken of throughout this book as commendable, and is healthful and profitable to men; so it is particularly suitable to the youthful age, whose natural desires may be enjoyed, and their outward senses may be gratified, in a lawful way, so far as is consistent with the fear of God, and the expectation of a future judgment: or it may be considered with respect to religious and spiritual exercises; as young men should remember their Creator in the days of their youth, as it follows; so they should rejoice in God their Maker, Psa 149:2; they should rejoice not to do evil, to which human nature is inclined, especially in youth, but to do good; should rejoice, not in the ways of sin, but in the ways of wisdom; not in any outward attainment of beauty, wit, strength, or riches, but in the grace of God; not in themselves, or their boastings, but in Christ, his person, righteousness, and salvation; not in the things of time and sense, but in hope of the glory of God;

and let thy heart cheer thee in the days of thy youth; here is a different word for youth than the former, which Alshech distinguishes thus; the first designs the time to the age of thirteen, and this from thence to twenty. Or, "let thine heart do thee good", so the Septuagint. The Targum is,

"and let thine heart be good in thee.''

Symmachus renders it, "and let thine heart be in good"; the thoughts of thine heart be employed about that which is good, spiritual, heavenly, and divine; the affections of thine heart set thereon; and the will and desires of thine heart be drawn out after such things: let thine heart prompt and put thee on doing that which is good, with delight and pleasure; but, in order, to all this, the heart must be made good by the spirit and grace of God;

and walk in the ways of thy heart; being created a clean one, sprinkled, purged, and purified by the blood of Christ; in which the fear of God is put; the laws of God are written; where Christ is formed, and his word dwells richly, and he himself by faith, where the Spirit of God and his graces are: and then to walk in the ways of such a heart is to walk in the fear of God, according to his word, as Christ is an example; and to walk after the spirit, and not after the flesh. The Septuagint and Arabic versions are, "and walk in the ways of thine heart unblamable": the Targum,

"and walk in humility in the ways of thine heart:''

which all agree with the sense given: so Alshech interprets the ways of the heart; of the ways of the good imagination of good men;

and in the sight of thine eyes; as enlightened by the Spirit of God, directing and guiding in the way in which a man should walk; looking unto Jesus, all the while he is walking or running his Christian race; and walking in him, as he has received him; pressing towards him, the mark, for the prize of the high calling. The Targum is,

"and be cautious of the sight of thine eyes, and look not upon evil.''

The Septuagint and Arabic versions insert the negative; "and not in the sight of thine eyes". Most interpreters understand all this its an ironic concession to young men, to indulge themselves in carnal mirth, to take their swing of sinful pleasures, to do all their corrupt hearts incline them to; and to gratify their outward senses and carnal lusts to the uttermost; even the lust of the flesh, the lust of the eye and the pride of life, which young men are most addicted to: do all this, as if it was said, and see what will be the issue of it; or, do all this if you can, with this one thing bore in mind, a future judgment; like those expressions in 1Ki 22:15; and to this sense the following clause is thought most to incline: and the rather, as the above phrases are generally used in a bad sense;

but know thou, that for all these things God will bring thee into judgment; not temporal, but eternal; not in this present life, but in the world to come; the judgment that will be after death, the last and awful judgment; and which is certain, may be known; of which a man may be assured from the light of nature, and from divine revelation; See Gill on Ecc 3:17; into which all men will be brought, even whether they will or not; and every work shall be brought into it, good or bad, open or secret, Ecc 12:14. Wherefore "these things" may respect either; and the consideration of a future judgment should influence the lives of men, and engage them both to perform acts of piety and religion in youth, and throughout the whole of life, and to shun and avoid everything that is evil. Herodotus ^y speaks of a custom among the Egyptians, at their feasts; that, just at the close of them, one carries about in a coffin the image of a dead man, exactly like one, made of wood, the length of a cubit or two, showing it to all the guests; saying, look upon it, drink, and take pleasure, for such shalt thou be when dead.

Gill: Ecc 11:10 - Therefore remove sorrow from thy heart // and put away evil from thy flesh // for childhood and youth are vanity

Therefore remove sorrow from thy heart,.... Worldly sorrow, as opposed to lawful mirth and cheerfulness, and especially to spiritual joy: or "anger" ^z, as the word may be rendered, and often is; either at the providence of God, or at the correction of friends; all perturbations of the mind; all fierceness of spirit, and fiery passions, to which youthful age is subject: or all those things, as Jarchi observes, that provoke God to anger; sinful lusts and pleasures, the end and issue of which also is sorrow to men; and which agrees with our version;

and put away evil from thy flesh; or body; such as intemperance and uncleanness, to which young men are addicted: the advice is much the same, in both clauses, with that of the apostle's, "flee youthful lusts", 2Ti 2:22. Jarchi interprets this of the evil concupiscence;

for childhood and youth are vanity; which quickly pass away; come into manhood, and soon slide into old age, and are gone presently, and all things within that compass: all actions done in that age are for the most part vain and foolish; and all the delights, joys, and pleasures thereof, vanishing and transitory. The last word ^a, used to express the juvenile age, either is akin to a word which signifies the "morning"; youth being the morning and dawn of man's age, and increases as that; and as soon as it is peep of day with him, or he enters into life, he possesses vanity: or as having the signification of "blackness"; because, as Jarchi observes, the head of a young man is black: and so the Targum,

"childhood, and the days of blackness of hair, are vanity;''

whereas the hair of an aged man is gray.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Ecc 11:1

¹ tn The verb שָׁלַח (shalakh, “to send; to cast”) refers to the action of sending something to someone (e.g., Neh 8:12; HALOT 1995 s.v. שׁלח). The term is traditionally rendered here as “cast” (KJV, NAB, RES, ASV, NASB, NIV); however, some render it “send” (NJPS, NRSV, NEB). LXX uses ἀπόστειλον (aposteilon, “send”).

² tn Heb “your bread.” The term לֶחֶם (lekhem) is traditionally rendered “bread” (KJV, NAB, RSV, NRSV, ASV, NASB, NIV, NJPS). However, 11:1-2 seems to deal with exporting goods overseas (D. R. Glenn, “Ecclesiastes,” BKCOT, 1002-3). It is better to take לֶחֶם (“bread”) as a metonymy of product, standing for the grain and wheat from which bread is produced (e.g., Gen 41:54-55; 47:13, 15, 17, 19; 49:20; Num 15:19; 2 Kgs 18:32; Isa 28:28; 30:23; 36:17; 55:10; Jer 5:17; Ezek 48:18; Job 28:5; Ps 104:14; Prov 28:3); see HALOT 526 s.v. 1; BDB 537 s.v. 1.b. It is taken this way by several translations: “grain” (NEB) and “goods” (Moffatt). Qoheleth encouraged the export of grain products overseas in international trade.

³ tn Heb “upon the surface of the waters.” This is traditionally viewed as extolling generosity from which a reward will be reaped. On the other hand, some scholars suggest that the imagery deals with commercial business through maritime trade. M. Jastrow took this verse as advice to take risks in business by trusting one’s goods or ships that will after many days return with a profit (A. Cohen, The Five Megilloth [SoBB], 181). Sea trade was risky in the ancient Near East, but it brought big returns to its investors (e.g., 1 Kgs 9:26-28; 10:22; Ps 107:23); see D. R. Glenn, “Ecclesiastes,” BKCOT, 1002-3. The verse is rendered thus: “Send your grain across the seas, and in time you will get a return” (NEB); or “Trust your goods far and wide at sea, till you get a good return after a while” (Moffatt).

⁴ tn Heb “find it.”

NET Notes: Ecc 11:2

¹ tn Heb “give a portion.”

² tn The phrase “seven or eight” is a graded numerical saying depicting an indefinite plurality: “The collocation of a numeral with the next above it is a rhetorical device employed in numerical sayings to express a number, which need not, or cannot, be more exactly specified. It must be gathered from the context whether such formulae are intended to denote only an insignificant number (e.g., Is 17:6 “two” or at the most “three”) or a considerable number (e.g., Mi 5:4). Sometimes, however, this juxtaposition serves to express merely an indefinite total, without the collateral idea of intensifying the lower by means of the higher number” (GKC 437 §134.s). Examples: “one” or “two” (Deut 32:30; Jer 3:14; Job 33:14; 40:5; Ps 62:12); “two” or “three” (2 Kgs 9:32; Isa 17:6; Hos 6:2; Amos 4:8; Sir 23:16; 26:28; 50:25); “three” or “four” (Jer 36:23; Amos 1:3-11; Prov 21:19; 30:15, 18; Sir 26:5); “four” or “five” (Isa 17:6); “six” or “seven” (Job 5:19; Prov 6:16); “seven” or “eight” (Mic 5:4; Eccl 11:2).

³ tn The word “investments” is not in the Hebrew text; it is added here for clarity. This line is traditionally understood as an exhortation to be generous to a multitude of people (KJV, NAB, ASV, NASB, RSV, NRSV, NIV, NJPS); however, it is better taken as shrewd advice to not commit all one’s possessions to a single venture (A. Cohen, The Five Megilloth [SoBB], 181). D. R. Glenn (“Ecclesiastes,” BKCOT, 1003) writes: “In view of the possibility of disaster, a person should make prudent investments in numerous ventures rather than put all his ‘eggs in one basket’ (e.g., Gen 32:7-8 for a practical example of this advice).” Several translations reflect this: “Divide your merchandise among seven ventures, eight maybe” (NEB); “Take shares in several ventures” (Moffatt).

⁴ sn The phrase you do not know is repeated throughout this section (11:2, 5-6). Human beings are ignorant of the future. This should motivate a person to invest their financial resources wisely (11:1-3) and to work diligently (11:4-6).

⁵ tn The term רעה (lit. “evil”) refers to calamity (e.g., Eccl 5:13; 7:14; 9:12).

NET Notes: Ecc 11:4

¹ sn This proverb criticizes those who are overly cautious. The farmer who waits for the most opportune moment to plant when there is no wind to blow away the seed, and to reap when there is no rain to ruin a ripe harvest, will never do anything but sit around waiting for the right moment.

NET Notes: Ecc 11:5

¹ tn Heb “what is the way of the wind.” Some take these words with what follows: “how the spirit comes to the bones in the womb of a pregnant woman.” There is debate whether הָרוּחַ מַה־דֶּרֶךְ (mah-derekh haruakh) refers to the wind (“the path of the wind”) or the human spirit of a child in the mother’s womb (“how the spirit comes”). The LXX understood it as the wind: “the way of the wind” (ἡ ὁδὸς τοῦ πνεύματος, Jh Jodos tou pneumatos); however, the Targum and Vulgate take it as the human spirit. The English versions are divided: (1) spirit: “the way of the spirit” (KJV, YLT, Douay); “the breath of life” (NAB); “how a pregnant woman comes to have…a living spirit in her womb” (NEB); “how the lifebreath passes into the limbs within the womb of the pregnant woman” (NJPS); “how the spirit comes to the bones in the womb of a woman with child” (RSV); “how the breath comes to the bones in the mother’s womb” (NRSV); and (2) wind: “the way of the wind” (ASV, RSV margin); “the path of the wind” (NASB, NIV); and “how the wind blows” (MLB, Moffatt).

² tn The term “form” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.

³ tn Heb “the one who is full.” The feminine adjective מְלֵאָה (mÿle’ah, from מָלֵא, male’, “full”) is used as a substantive referring to a pregnant woman whose womb is filled with her infant (HALOT 584 s.v. מָלֵא 2; BDB 571 s.v. מָלֵא). This term is used in reference to a pregnant woman in later Hebrew (HALOT 584 s.v. מָלֵא). The LXX understood the term in this sense: κυοφορούσης (kuoforoushs, “pregnant woman”).

NET Notes: Ecc 11:6

¹ tn Heb “do not let your hand rest.” The Hebrew phrase “do not let your hand rest” is an idiom that means “do not stop working” or “do not be idle” (e.g., Eccl 7:18); cf. BDB 628 s.v. נוּחַ B.1. Several English versions capture the sense of the idiom well: “do not stop working” (NEB); “do not be idle” (MLB); “let not your hand be idle” (NAB); “let not your hands be idle” (NIV); “stay not your hand” (Moffatt). The term “hand” is a synecdoche of part (i.e., do not let your hand rest) for the whole person (i.e., do not allow yourself to stop working).

² tn The terms “morning” (בֹּקֶר, boqer) and “evening” (עֶרֶב, ’erev) form a merism (a figure of speech using two polar extremes to include everything in between) that connotes “from morning until evening.” The point is not that the farmer should plant at two times in the day (morning and evening), but that he should plant all day long (from morning until evening). This merism is reflected in several translations: “in the morning…until evening” (NEB, Moffatt).

³ tn The term “activity” does not appear in the Hebrew text, but is supplied in the translation for clarity and smoothness.

⁴ tn The verb כָּשֵׁר (kasher, “to prosper”) is used metonymically to denote “will succeed.” In 11:10, it means “skill in work.”

⁵ tn Or “together.”

NET Notes: Ecc 11:7

¹ tn The term “light” (הָאוֹר, ha’or) is used figuratively (metonymy of association) in reference to “life” (e.g., Job 3:20; 33:30; Ps 56:14). By contrast, death is described as “darkness” (e.g., Eccl 11:8; 12:6-7).

² tn The Hebrew term מָתוֹק (matoq, “sweet”) is often used elsewhere in reference to honey. The point is that life is sweet and should be savored like honey.

³ tn Heb “to the eyes.” The term “eyes” is a synecdoche of part (i.e., eyes) for the whole person. Used with the idiom “to see the sun” (i.e., to be alive), Qoheleth is simply saying that the experience of a life is a pleasant thing that should be savored.

⁴ tn The idiom “to see the sun” (both רָאָה הָשָּׁמֶשׁ, ra’ah hashamesh, and חָזָה הַשָּׁמֶשׁ, khazah hashamesh) is an idiom meaning “to be alive” (e.g., Ps 58:9; Eccl 6:5; 7:11; 11:7); cf. BDB 1039 s.v. שֶׁמֶשׁ 4.b. The opposite idiom, “the sun is darkened,” refers to the onset of old age and death (Eccl 12:2).

NET Notes: Ecc 11:8

¹ tn The phrase “the days of darkness” refers to the onset of old age (Eccl 12:1-5) and the inevitable experience of death (Eccl 11:7-8; 12:6-7). Elsewhere, “darkness” is a figure of speech (metonymy of association) for death (Job 10:21-22; 17:13; 18:18).

² tn The term הֶבֶל (hevel) here means “obscure,” that is, unknown. This sense is derived from the literal concept of breath, vapor or wind that cannot be seen; thus, the idea of “obscure; dark; difficult to understand; enigmatic” (see HALOT 236–37 s.v. I הֶבֶל; BDB 210–11 s.v. I הֶבֶל). It is used in this sense in reference to enigmas in life (6:2; 8:10, 14) and the future which is obscure (11:8).

NET Notes: Ecc 11:9

¹ tn Heb “in your youth”; or “in your childhood.”

² tn Heb “walk in the ways of your heart.”

³ tn Heb “the sight.”

⁴ tn Heb “and know that concerning all these God will bring you into judgment.” The point is not that following one’s impulses and desires is inherently bad and will bring condemnation from God. Rather the point seems to be: As you follow your impulses and desires, realize that all you think and do will eventually be evaluated by God. So one must seek joy within the boundaries of God’s moral standards.

NET Notes: Ecc 11:10

¹ tn The verb סוּר (sur, “to remove”) normally depicts a concrete action of removing a physical object from someone’s presence (HALOT 748 s.v. סור 1). Here, it is used figuratively (hypocatastasis) of the emotional/psychological action of banishing unnecessary emotional stress from one’s mind. The Hiphil usage means “to remove; to abolish; to keep away; to turn away; to push aside” (HALOT 748 s.v. 1). The English versions render this term in a variety of ways, none of which is very poetic: “remove” (KJV, RSV, ASV, NASB); “turn aside” (YLT); “ward off” (NAB); and “banish” (NEB, MLB, NIV, NRSV, NJPS, Moffatt).

² tn The root “vexation” (כַּעַס, ka’as) has a broad range of meanings: “anger” (Deut 4:25; 9:18), “irritation” (Deut 32:21), “offend” (2 Kgs 23:26; Neh 3:37), “vexation” or “frustration” (Ezek 20:28), “grief” (1 Sam 1:6), and “worry” (Ps 112:10; Eccl 7:9); cf. HALOT 491 s.v. כַּעַס. Here, it refers in general to unnecessary emotional stress and anxiety that can deprive a person of the legitimate enjoyment of life and its temporal benefits.

³ tn Heb “your heart.”

⁴ tn In light of the parallelism, רָעָה (ra’ah) does not refer to ethical evil, but to physical injury, pain, deprivation or suffering (e.g., Deut 31:17, 21; 32:23; 1 Sam 10:19; Neh 1:3; 2:17; Pss 34:20; 40:13; 88:4; 107:26; Eccl 12:1; Jer 2:27; Lam 3:38); see HALOT 1263 s.v. רָעָה 4.b; BDB 949 s.v. רָעָה 2. This sense is best captured as “pain” (NASB, RSV, NRSV, MLB, Moffatt) or “the troubles [of your body]” (NEB, NIV), rather than “evil” (KJV, ASV, YLT, Douay) or “sorrow” (NJPS).

⁵ tn Heb “your flesh.”

⁶ tn Or “childhood.”

⁷ tn Or “youth”; Heb “black hair” or “the dawn [of life].” The feminine noun הַשַּׁחֲרוּת (hashakharut) is a hapax legomenon, occurring only here. There is debate whether it is from שָׁחֹר (shakhor) which means “black” (i.e. black hair, e.g., Lev 13:31, 37; Song 5:11; HALOT 1465 s.v. שׁחר; BDB 1007 s.v. שָׁחֹר and שָׁחַר) or שַׁחַר (shakhar) which means “dawn” (e.g., Gen 19:15; Job 3:9; Song 6:10; HALOT 1466–67 s.v. שָׁחַר). If this term is from שָׁחֹר it is used in contrast to gray hair that characterizes old age (e.g., Prov 16:31; 20:29). This would be a figure (metonymy of association) for youthfulness. On the other hand, if the term is from שַׁחַר it connotes the “dawn of life” or “prime of life.” This would be a figure (hypocatastasis) for youthfulness. In either case, the term is a figure for “youth” or “prime of life,” as the parallel term הַיַּלְדוּת (hayyaldut, “youth” or “childhood”) indicates. The term is rendered variously in the English versions: “black hair” (NJPS); “the dawn of youth” (NAB); “the dawn of life” (ASV, MLB, RSV, NRSV); “the prime of life” (NEB, NASB); “vigor” (NIV); “youth” (KJV); and “manhood” (Moffatt). The plural forms of הַשַּׁחֲרוּת and הַיַּלְדוּת are examples of the plural of state or condition that a person experiences for a temporary period of time, e.g., זְקֻנִים (zÿqunim, “old age”); נְעוּרִים (nÿ’urim, “youth”); and עֲלוּמִים (’alumim, “youthfulness”); see IBHS 121 §7.4.2b.

⁸ tn The term הֶבֶל (hevel, “vanity”) often connotes the temporal idea “fleeting” (e.g., Prov 31:30; Eccl 3:19; 6:12; 7:15; 9:9). This nuance is suggested here by the collocation of “youth” (הַיַּלְדוּת, hayyaldut) and “the prime of life” (הַשַּׁחֲרוּת, hashakharut).

Geneva Bible: Ecc 11:1

Cast thy bread upon the ^{( a )} waters: for thou shalt find it after many days.

^{( a )} That is, be liberal to the poor, and though it seems to be as a thing ventured on the sea, yet it will bring you profit.

Geneva Bible: Ecc 11:3

If the ^{( b )} clouds are full of rain, they empty [themselves] upon the earth: and if the ^{( c )} tree falleth toward the south, or toward the north, in the place where the tree falleth, there it shall be.

^{( b )} As the clouds that are full pour out rain, so the rich that have abundance must distribute it liberally.

^{( c )} He exhorts to be liberal while we live: for after, there is no power.

Geneva Bible: Ecc 11:4

He that observeth the ^{( d )} wind shall not sow; and he that regardeth the clouds shall not reap.

^{( d )} He who fears inconveniences when need requires will never do his duty.

Geneva Bible: Ecc 11:6

In the morning sow thy seed, and in the evening ^{( e )} withhold not thy hand: for thou knowest not which shall prosper, either this or ^{( f )} that, or whether they both [shall be] alike good.

^{( e )} Be not weary of well doing.

^{( f )} That is, which of your works are most agreeable to God.

Geneva Bible: Ecc 11:8

But if a man shall live many years, [and] rejoice in them all; yet let him remember the days of ^{( g )} darkness; for they shall be many. All that cometh [is] vanity.

^{( g )} That is, of affliction and trouble.

Geneva Bible: Ecc 11:9

^{( h )} Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thy eyes: but know thou, that for all these [things] God will bring thee into judgment.

^{( h )} He derides them who set their desire in worldly pleasures as though God would not call count.

Geneva Bible: Ecc 11:10

Therefore remove ^{( i )} sorrow from thy heart, and ^{( k )} put away evil from thy flesh: for childhood and youth [are] vanity.

^{( i )} That is, anger and envy.

^{( k )} Meaning, carnal lusts to which youth is given.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Ecc 11:9 - A Libation To Jehovah

A New Year's Sermon To The Young

Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes : but know thou, that for all these things God will bring thee into judgment … 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.'--Eccles. 11:9; 12:1.

THIS strange, and in some places perplexing Book of Ecclesiastes, is intended to be the picture of a man fighting his way through perplexities and half-truths to a clear conviction in which he can rest. What he says in his process of coming to that conviction is not always to be taken as true. Much that is spoken in the earlier portion of the Book is spoken in order to be confuted, and its insufficiency, its exaggerations, its one-sidedness, and its half-truths, to be manifest in the light of the ultimate conclusion to which he comes. Through all these perplexities he goes on sounding his dim and perilous way,' with pitfalls on this side of him and bogs on that, till he comes out at last upon the open way, with firm ground under foot and a clear sky overhead. These phrases which I have taken are the opening sentences and the final conclusion on which he rests. How then are they meant to be understood? Is that saying, Rejoice, O young man! in the days of thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart and in the sight of thine eyes,' to be taken as a bit of fierce irony? Is this a man taking the maxims of the foolish world about him and seeming to approve of them in order that he may face round at the end with a quick turn and a cynical face and hand them back their maxims along with that which will shatter them to pieces--as if he said, Oh, yes! go on, talk your fill about making the best of this world, and rejoicing and doing as you like, dancing on the edge of k precipice, and fiddling, like Nero, whilst a worse fire than that of Rome is burning'? Well, I do not think that is the meaning of it. Though there is irony to be found in the Bible, I do not think that fierce irony like that which might do for the like of Dean Swift, is the intention of the Preacher. So I take these words to be said in good faith, as a frank recognition of the fact that, after all we have been hearing about vanity and vexation of spirit, life is worth living for, and that God means young people to be glad and to make the best of the fleeting years that will never come back with the same buoyancy and elasticity all their lives long. And then I take it that the words added are not meant to destroy or neutralise the concession of the first sentence, but only to purify and ennoble a gladness which, without them, would be apt to be stained by many a corruption, and to make permanent a joy which, without them, would be sure to die down into the miserable, peevish, and feeble old age of which the grim picture follows, and to be quenched at last in death. So there are three words that I take out of this text of mine, and that I want to bring before my young friends as exhortations which it is wise to follow. These are Rejoice, Reflect, Remember. Rejoice--the fitting gladness of youth; reflect--the solemn thought that will guard the gladness from stain; remember--the religion which will make these things ever last.

First of all Rejoice.' Do as you like, for that is the English translation of the words, Walk in the ways of thine heart and in the sight of thine eyes.' Buoyantly and cheerfully follow the inclinations and the desires which are stamped upon your nature and belong to your time of life. All young things are joyful, from the lamb in the pastures upwards, and are meant to be so. The mere bounding sense of physical strength which leads so many of you young men astray is a good thing and a blessed thing--a blessing to be thankful for and to cherish. Your smooth cheeks, so unlike those of old age, are only an emblem of the comparative freedom from care which belongs to your happy condition. Your memories are not yet like some--a book written within and without with the records of mourning and disappointment and crosses. There are in all probability long years stretching before you, instead of a narrow strip of barren sand, before you come to the great salt sea that is going to swallow you up, as is the case with some of us. Christianity looks with complacency on your gladness, and does not mean to clip the wing of one white-winged pleasure, or to breathe one glimmer of blackness on your atmosphere. You are meant to be glad, but it is gladness in a far higher sense that I want to secure for you, or rather to make you secure for yourselves. God delights in the prosperity and light-hearted buoyancy of His children, especially of His young children. Ah! but I know there are young lives over which poverty or ill-health or sorrows of one kind or another have cast a gloom as incongruous to your time of life as snow in the garden in the spring, that pinches the crocuses and weighs down young green beech-leaves, would be. And if I am speaking to any young man or young woman at this time who by reason of painful outward circumstances has had but a chilling spring and youth, I would say to them, don't lose heart'; a cloudy morning often breaks into a perfect day. It is good for a man to have to bear the yoke in his youth,' and if you miss joy, you may get grace and strength and patience, which will be a blessing to you all your days. For all that, the ordinary course of things is that the young should be glad, and that the young life should be as the rippling brook in the sunshine. I want to leave upon your minds this impression, that it is all right and all in the order of God's providence, who means every one of you to rejoice in the days of your youth. The text says further;' Walk in the ways of thine heart.' That sounds very like the unwholesome teaching,' Follow nature; do as you like; let passions and tastes and inclinations be your guides.'

Well, that needs to be set round with a good many guards to prevent it becoming a doctrine of devils. But for all that, I wish you to notice that that has a great and a religious side to it. You have come into possession of this mystical life of yours, a possession which requires that you must choose what kind of life you will follow. Every one has this awful prerogative of being able to walk in the way of their heart. You have to answer for the kind of way that is, and the kind of heart out of which it has come. But I want to go to more important things, and so with a clear understanding that the joy of youth is all right and legitimate, that you are intended to be glad, and to feel the physical and intellectual spring and buoyancy of early days, let us go on to the next thing. Rejoice,' says my text, and it adds, Reflect.' It is one of the blessings of your time of life, my young friends, that you do not do much of that. It is one of your happy immunities that you are not yet in the habit of looking at life as a whole, and considering actions and consequences. Keep that spontaneity as long as you can; it is a good thing to keep. But for all that, do not forget this awful thing, that it may turn to exaggeration and excess, and that it needs, like all other good things, to be guarded and rightly used. And so, Rejoice,' and walk in the sight of thine eyes'; but--know that for all these things God will bring thee to judgment.' Well, now, is that thought to come in (I was going to say, like a mourning-coach driven through a wedding procession) to kill the joys we have been seeming to receive from the former words? Are we taking back all that we have been giving, and giving out instead something that will make them all cower and be quiet, like the singing birds that stop their singing and hide in the leaves when they see the kite in the sky? No, there is no need for anything of the sort. For all these things God will bring thee to judgment': that is not the thought that kills, but that purifies and ennobles. Regard being had to the opinions expressed at various points in the earlier portion of this Book, we may be allowed to think of this testimony as having reference to the perpetual judgment that is going on in this world always over every man's life. A great German thinker has it, in reference to the history of nations, that the history of the world is the judgment of the world, and although that is not true if it is a denial of a physical day of judgment, it is true in a very profound and solemn sense with regard to the daily life of every man, that whether there be a judgment-seat beyond the grave or not, and whether this Preacher knew anything about that or no, there is going on through the whole of a man's life, and evolving itself, this solemn conviction, that we are to pass away from this present life. All our days are knit together as one whole. Yesterday is the parent of to-day, and to-day is the parent of all the to-morrows. The meaning and the deepest consequence of man's life is that no feeling, no thought that flits across the mirror of his life and heart dies utterly, leaving nothing behind it. But rather the metaphor of the Apostle is the true one,' That which thou sowest, that shalt thou also reap.' All your life a seed-time, all your life a harvest-time too, for the seed which I sow to-day is the seed which I have reaped from all my former sowings, and so cause and consequence go rolling on in life in extricable entanglement, issuing out in this, that whatever a man does lives on in him, and that each moment inherits the whole consequence of his former life. And now, you young men and women, you boys and girls, mind! this seed-time is the one that will be most powerful in your lives, and there is a judgment you do not need to die to meet. If you are idle at school, you will never learn Latin when you go lo business. If you are frivolous in your youth, if you stain your souls and soil your lives by outward coarse sin here in Manchester in your young days, there will be a taint about you all your lives. You cannot get rid of that brave law that Whatever a man sows, that, thirtyfold, sixtyfold, an hundredfold, that shall he also reap '--the same kind, but infinitely multiplied in quantity. Let me therefore name some of the ways in which your joys or pleasures, as lads, as boys and girls, as growing young men and women, will bring you to judgment. Health, that is one; position, that is two; reputation, that is three; character, that is four. Did you ever see them build one of those houses they make in some parts of the country, with concrete instead of stones? Take a spade ful of the mud, and put it into a frame on the wall. When it is dry, take away the frame and the supports, and it hardens into rock. You take your single deeds--the mud sometimes, young men!--pop them on the wall, and think no more about it. Ay, but they stop there and harden there, and lo! a character, a house for your soul to live in--health, position, memory, capacity, and all that. If you have not done certain things which you ought to have done, you will never be able to do them, and there are the materials for a judgment. That is going on every moment, and especially is it going on in the region of your pleasures. If they are unworthy, you are unworthy; if they are gross, and coarse, and low, and animal, they are dragging you down; if they are frivolous and foolish, they are making you a poor butterfly of a creature that is worth nothing and will be of no good to anybody; if they are pure, and chaste, and lofty, and virginal and white, they will make your souls good and gracious and tender with the tenderness and beauty of God.

But that is not all. I am not going to travel beyond the limits of this present life with any words of mine, but as I read this final conclusion in this Book of Ecclesiastes, I think I can perceive that the doubts and the scepticisms about a future life, and the difference between a man and a beast which are spoken of in the earlier chapters, have all been overcome, and the clear conviction of the writer is expressed in these twofold great sayings: The spirit shall return unto God who gave it, and the words with which He stamps all His message upon our hearts, the final words of His book ; God shall bring every work into judgment with every secret thing.' And I come to you and say, I suppose you believe in a state of retribution beyond?' I suppose that most of the young folk I am speaking to now at all events believe that Thou wilt come to be our judge,' as the Te Deum has it; and that it is this same personal self of mine that is to stand there who is sitting here? God shall bring thee into judgment. Never mind what is to come of the body, the quivering, palpitating, personal centre. The very same self that I know myself to be will be carried there. Now, take that with you and lay it to heart, and let it have a bearing on your pleasure. It will kill nothing that deserves to live, it will take no real joy out of a man's life. It will only strain out the poison that would kill you. You turn that thought upon your heart, my friends. Is it like a policeman's bull's eye turned upon a lot of bad characters hiding under a railway arch in the corner there? If so, the sooner you get rid of the pleasures and inclinations that slink away when that beam of light strikes their ugly faces, the better for yourselves and for your lives. Rejoice in the way of thine heart and, that thy joy may be pure, know that for all this God will bring thee into judgment.'

And now my last word, Remember God,' says my text. The former two sayings, if taken by themselves, would make a very imperfect guide to life. Self-indulgence regulated by the thought of retribution is a very low kind of life after all. There is something better in this world, and that is work; something higher, and that is duty; something nobler than self-indulgence, and that is self-sacrifice. And so no religion worthy the name contents itself by saying to a man, Be good and you will be glad'; but, Never mind whether you are glad; be good at any rate, and such gladness as is good for you will come to you, and you can want the rest.' Remember thy Creator in the days of thy youth.' Recall God to your thoughts, and keep Him in your mind all the day long. That is wonderfully unlike your life, is it not? Remember thy Creator; shift the centre of your life. What I have been saying might be true of a man, the centre of whose life was himself, and such a man is next door to a devil, for, I suppose, the definition of devil is self-engrossed still,' and whosoever lives for himself is dead. Don't let the earth be the centre of your system, but the sun. Do not live to yourselves, or your pleasures will all be ignoble and creeping, but live to God. Remember.' Well, then, you and I know a good deal more about God than the writer of the Book of Ecclesiastes did--both about what He is and how to remember Him. I am not going to content myself by taking his point of view, but I must take a far higher and a far better one. If he had been here he would have said Remember God.' He would have said, Look at God in Jesus Christ, and trust Him and love Him; go to Him as your Saviour, and take all the burden of your past sin and lay it upon His merciful shoulders, and for His dear sake look for forgiveness and cleansing; and then for His dear sake live to serve and bless Him. Never mind about yourself, and do not think much about your gladness. Follow in the footsteps of Him who has shown us that the highest joy is to give oneself utterly away. Love Jesus Christ and trust Him and serve Him, and that will make all your gladness permanent.' There is one thing I want to teach you. Look at that description, or rather read when you go home the description which follows my text, of that wretched old man who has got, no hope in God and no joy, feeble in body, going down to the grave, and dying out at last. That is what rejoicing in the days of thy youth, and walking in the ways of thine own heart, come to when you do not remember God. There is nothing more miserable on the face of this earth than an ill-conditioned old man, who is ill-conditioned because he has lost his early joys and early strength, and has got nothing to make up for them. How many of your joys, my dear young friends, will last when old age comes to you? How many of them will survive when your eye is no longer bright, and your hand no longer strong, and your foot no longer fleet? How many of them, young woman I when the light is out of your eye, and the beauty and freshness out of your face and figure, when you are no longer able for parties, when it is no longer a pastime to read novels, and when the ballroom is not exactly the place for you, --how many of your pleasures will survive? Young man! how many of yours will last when you can no longer go into dissipation, and stomach and system will no longer stand fast living, nor athletics, and the like? Oh! let me beseech thee, go to the ant and consider her ways, who in the summer layeth up for the winter; and do ye likewise in the days of your youth, store up for yourselves that which knows no change and laughs at the decay of flesh and sense. A thousand motives coincide and press on my memory if I had words and time to speak them. Let me beseech you--especially you young men and women of this congregation, of some of whom I may venture to speak as a father to his children, whom I have seen growing up, as it were, from your mothers' arms, and the rest of you whom I do not know so well--Oh! carry away with you this beseeching entreaty of mine at the end. Love Jesus Christ and trust to Him as your Saviour; serve Him as your Captain and your King in the days of your youth. Do not offer Him the fag end of a life--the last inch of the candle that is burning down into the socket. Do it now, for the moments are flying, and you may never have Him offered to you any more. If there is any softening, any touch of conscience in your heart, yield to the impulse and do not stifle it. Take Christ for your Saviour, take Him now--Now is the accepted time, now is the day of salvation:

MHCC: Ecc 11:1-6

Solomon presses the rich to do good to others. Give freely, though it may seem thrown away and lost. Give to many. Excuse not thyself with the good thou hast done, from the good thou hast further to do. It is not lost, but well laid out. We have reason to expect evil, for we are born to trouble; it is wisdom to do good in the day of prosperity. Riches cannot profit us, if we do not benefit others. Every man must labour to be a blessing to that place where the providence of God casts him. Wherever we are, we may find good work to do, if we have but hearts to do it. If we magnify every little difficulty, start objections, and fancy hardships, we shall never go on, much less go through with our work. Winds and clouds of tribulation are, in God's hands, designed to try us. God's work shall agree with his word, whether we see it or not. And we may well trust God to provide for us, without our anxious, disquieting cares. Be not weary in well-doing, for in due season, in God's time, you shall reap, Gal 6:9.

MHCC: Ecc 11:7-10

Life is sweet to bad men, because they have their portion in this life; it is sweet to good men, because it is the time of preparation for a better; it is sweet to all. Here is a caution to think of death, even when life is most sweet. Solomon makes an effecting address to young persons. They would desire opportunity to pursue every pleasure. Then follow your desires, but be assured that God will call you into judgment. How many give loose to every appetite, and rush into every vicious pleasure! But God registers every one of their sinful thoughts and desires, their idle words and wicked words. If they would avoid remorse and terror, if they would have hope and comfort on a dying bed, if they would escape misery here and hereafter, let them remember the vanity of youthful pleasures. That Solomon means to condemn the pleasures of sin is evident. His object is to draw the young to purer and more lasting joys. This is not the language of one grudging youthful pleasures, because he can no longer partake of them; but of one who has, by a miracle of mercy, been brought back in safety. He would persuade the young from trying a course whence so few return. If the young would live a life of true happiness, if they would secure happiness hereafter, let them remember their Creator in the days of their youth.

Matthew Henry: Ecc 11:1-6

Solomon had often, in this book, pressed it upon rich people to take the comfort of their riches themselves; here he presses it upon them to do good to others with them and to abound in liberality to the poor, which will, another day, abound to their account. Observe,

I. How the duty itself is recommended to us, Ecc 11:1. 1. Cast thy bread upon the waters, thy bread-corn upon the low places (so some understand it), alluding to the husbandman, who goes forth, bearing precious seed, sparing bread-corn from his family for the seedness, knowing that without that he can have no harvest another year; thus the charitable man takes from his bread-corn for seed-corn, abridges himself to supply the poor, that he may sow beside all waters (Isa 32:20), because as he sows so he must reap, Gal 6:7. We read of the harvest of the river, Isa 23:3. Waters, in scripture, are put for multitudes (Rev 16:5), and there are multitudes of poor (we do not want objects of charity); waters are put also for mourners: the poor are men of sorrows. Thou must give bread, the necessary supports of life, not only give good words but good things, Isa 58:7. It must be thy bread, that which is honestly got; it is no charity, but injury, to give that which is none of our own to give; first do justly, and then love mercy. " Thy bread, which thou didst design for thyself, let the poor have a share with thee, as they had with Job, Job 31:17. Give freely to the poor, as that which is cast upon the waters. Send it a voyage, send it as a venture, as merchants that trade by sea. Trust it upon the waters; it shall not sink."

2. " Give a portion to seven and also to eight, that is, be free and liberal in works of charity."(1.) "Give much if thou hast much to give, not a pittance, but a portion, not a bit or two, but a mess, a meal; give a large dole, not a paltry one; give good measure (Luk 6:38); be generous in giving, as those were when, on festival days, they sent portions to those for whom nothing was prepared (Neh 8:10), worthy portions."(2.) "Give to many, to seven, and also to eight; if thou meet with seven objects of charity, give to them all, and then, if thou meet with an eighth, give to that, and if with eight more, give to them all too. Excuse not thyself with the good thou hast done from the good thou hast further to do, but hold on, and mend. In hard times, when the number of the poor increases, let thy charity be proportionably enlarged."God is rich in mercy to all, to us, though unworthy; he gives liberally, and upbraids not with former gifts, and we must be merciful as our heavenly Father is.

II. The reasons with which it is pressed upon us. Consider,

1. Our reward for well-doing is very certain. "Though thou cast it upon the waters, and it seem lost, thou thinkest thou hast given thy good word with it and art likely never to hear of it again, yet thou shalt find it after many days, as the husbandman finds his seed again in a plentiful harvest and the merchant his venture in a rich return. It is not lost, but well laid out, and well laid up; it brings in full interest in the present gifts of God's providence, and graces and comforts of his Spirit; and the principal is sure, laid up in heaven, for it is lent to the Lord. "Seneca, a heathen, could say, Nihil magis possidere me credam, quam bene donata - I possess nothing so completely as that which I have given away. Hochabeo quodcunque dedi; hae sunt divitiae certae in quacunque sortis humanae levitate - Whatever I have imparted I still possess; these riches remain with me through all the vicissitudes of life. " Thou shalt find it, perhaps not quickly, but after many days; the return may be slow, but it is sure and will be so much the more plentiful."Wheat, the most valuable grain, lies longest in the ground. Long voyages make the best returns.

2. Our opportunity for well-doing is very uncertain: " Thou knowest not what evil may be upon the earth, which may deprive thee of thy estate, and put thee out of a capacity to do good, and therefore, while thou hast wherewithal, be liberal with it, improve the present season, as the husbandman in sowing his ground, before the frost comes."We have reason to expect evil upon the earth, for we are born to trouble; what the evil may be we know not, but that we may be ready for it, whatever it is, it is our wisdom, in the day of prosperity, to be in good, to be doing good. Many make use of this as an argument against giving to the poor, because they know not what hard times may come when they may want themselves; whereas we should therefore the rather be charitable, that, when evil days come, we may have the comfort of having done good while we were able; we would then hope to find mercy both with God and man, and therefore should now show mercy. If by charity we trust God with what we have, we put it into good hands against bad times.

III. How he obviates the objections which might be made against this duty and the excuses of the uncharitable.

1. Some will say that what they have is their own and they have it for their own use, and will ask, Why should we cast it thus upon the waters? Why should I take my bread, and my flesh, and give it to I know not whom? So Nabal pleaded, 1Sa 25:11. "Look up, man, and consider how soon thou wouldest be starved in a barren ground, if the clouds over thy head should plead thus, that they have their waters for themselves; but thou seest, when they are full of rain, they empty themselves upon the earth, to make it fruitful, till they are wearied and spent with watering it, Job 37:11. Are the heavens thus bountiful to the poor earth, that is so far below them, and wilt thou grudge thy bounty to thy poor brother, who is bone of thy bone? Or thus: some will say, Though we give but little to the poor, yet, thank God, we have as charitable a heart as any."Nay, says Solomon, if the clouds be full of rain, they will empty themselves; if there be charity in the heart, it will show itself, Jam 2:15, Jam 2:16. He that draws out his soul to the hungry will reach forth his hand to them, as he has ability.

2. Some will say that their sphere of usefulness is low and narrow; they cannot do the good that they see others can, who are in more public stations, and therefore they will sit still and do nothing. Nay, says he, in the place where the tree falls, or happens to be, there it shall be, for the benefit of those to whom it belongs; every man must labour to be a blessing to that place, whatever it is, where the providence of God casts him; wherever we are we may find good work to do if we have but hearts to do it. Or thus: some will say, "Many present themselves as objects of charity who are unworthy, and I do not know whom it is fit to give it to.""Trouble not thyself about that"(says Solomon); "give as discreetly as thou canst, and then be satisfied that, though the person should prove undeserving of thy charity, yet, if thou give it with an honest heart, thou shalt not lose thy reward; which way soever the charity is directed, north or south, thine shall be the benefit of it."This is commonly applied to death; therefore let us do good, and, as good trees, bring forth the fruits of righteousness, because death will shortly come and cut us down, and we shall then be determined to an unchangeable state of happiness or misery according to what was done in the body. As the tree falls at death, so it is likely to lie to all eternity.

3. Some will object the many discouragements they have met with in their charity. They have been reproached for it as proud and pharisaical; they have but little to give, and they shall be despised if they do not give as others do; they know not but their children may come to want it, and they had better lay it up for them; they have taxes to pay and purchases to make; they know not what use will be made of their charity, nor what construction will be put upon it; these, and a hundred such objections, he answers, in one word (Ecc 11:4): He that observes the wind shall not sow, which signifies doing good; and he that regards the clouds shall not reap, which signifies getting good. If we stand thus magnifying every little difficulty and making the worst of it, starting objections and fancying hardship and danger where there is none, we shall never go on, much less go through with our work, nor make any thing of it. If the husbandman should decline, or leave off, sowing for the sake of every flying cloud, and reaping for the sake of every blast of wind, he would make but an ill account of his husbandry at the year's end. the duties of religion are as necessary as sowing and reaping, and will turn as much to our own advantage. The discouragements we meet with in these duties are but as winds and clouds, which will do us no harm, and which those that put on a little courage and resolution will despise and easily break through. Note, Those that will be deterred and driven off by small and seeming difficulties from great and real duties will never bring any thing to pass in religion, for there will always arise some wind, some cloud or other, at least in our imagination, to discourage us. Winds and clouds are in God's hands, are designed to try us, and our Christianity obliges us to endure hardness.

4. Some will say, "We do not see in which way what we expend in charity should ever be made up to us; we do not find ourselves ever the richer; why should we depend upon the general promise of a blessing on the charitable, unless we saw which way to expect the operation of it?"To this he answers, " Thou knowest not the work of God, nor is it fit thou shouldst. Thou mayest be sure he will make good his word of promise, though he does not tell thee how, or which way, and though he works in a way by himself, according to the counsels of his unsearchable wisdom. He will work, and none shall hinder; but then he will work and none shall direct or prescribe to him. The blessing shall work insensibly but irresistibly. God's work shall certainly agree with his word, whether we see it or no."Our ignorance of the work of God he shows, in two instances: - (1.) We know not what is the way of the Spirit, of the wind (so some), we know not whence it comes, or whither it goes, or when it will turn; yet the seamen lie ready waiting for it, till it turns about in favour of them; so we must do our duty, in expectation of the time appointed for the blessing. Or it may be understood of the human soul; we know that God made us, and gave us these souls, but how they entered into these bodies, are united to them, animate them, and operate upon them, we know not; the soul is a mystery to itself, no marvel then that the work of God is so to us. (2.) We know not how the bones are fashioned in the womb of her that is with child. We cannot describe the manner either of the formation of the body or of its information with a soul; both, we know, are the work of God, and we acquiesce in his work, but cannot, in either, trace the process of the operation. We doubt not of the birth of the child that is conceived, though we know not how it is formed; nor need we doubt of the performance of the promise, though we perceive not how things work towards it. And we may well trust God to provide for us that which is convenient, without our anxious disquieting cares, and therein to recompense us for our charity, since it was without any knowledge or forecast of ours that our bodies were curiously wrought in secret and our souls found the way into them; and so the argument is the same, and urged to the same intent, with that of our Saviour (Mat 6:25), The life, the living soul that God has given us, is more than meat; the body, that God has made us, is more than raiment; let him therefore that has done the greater for us be cheerfully depended upon to do the less.

5. Some say, "We have been charitable, have given a great deal to the poor, and never yet saw any return for it; many days are past, and we have not found it again, "to which he answers (Ecc 11:6), "Yet go on, proceed and persevere in well-doing; let slip no opportunity. In the morning sow thy seed upon the objects of charity that offer themselves early, and in the evening do not withhold thy hand, under pretence that thou art weary; as thou hast opportunity, be doing good, some way or other, all the day long, as the husbandman follows his seedness from morning till night. In the morning of youth lay out thyself to do good; give out of the little thou hast to begin the world with; and in the evening of old age yield not to the common temptation old people are in to be penurious; even then withhold not thy hand, and think not to excuse thyself from charitable works by purposing to make a charitable will, but do good to the last, for thou knowest not which work of charity and piety shall prosper, both as to others and as to thyself, this or that, but hast reason to hope that both shall be alike good. Be not weary of well-doing, for in due season, in God's time and that is the best time, you shall reap, "Gal 6:9. This is applicable to spiritual charity, our pious endeavours for the good of the souls of others; let us continue them, for, though we have long laboured in vain, we may at length see the success of them. Let ministers, in the days of their seedness, sow both morning and evening; for who can tell which shall prosper?

Matthew Henry: Ecc 11:7-10

Here is an admonition both to old people and to young people, to think of dying, and get ready for it. Having by many excellent precepts taught us how to live well, the preacher comes now, towards the close of his discourse, to teach us how to die well and to put us in mind of our latter end.

I. He applies himself to the aged, writes to them as fathers, to awaken them to think of death, Ecc 11:7, Ecc 11:8. Here is, 1. A rational concession of the sweetness of life, which old people find by experience: Truly the light is sweet; the light of the sun is so; it is a pleasant thing for the eyes to behold it. Light was the first thing made in the formation of the great world, as the eye is one of the first in the formation of the body, the little world. It is pleasant to see the light; the heathen were so charmed with the pleasure of it that they worshipped the sun. It is pleasant by it to see other things, the many agreeable prospects this world gives us. The light of life is so. Light is put for life, Job 3:20, Job 3:23. It cannot be denied that life is sweet. It is sweet to bad men because they have their portion in this life; it is sweet to good men because they have this life as the time of their preparation for a better life; it is sweet to all men; nature says it is so, and there is no disputing against it; nor can death be desired for its own sake, but dreaded, unless as a period to present evils or a passage to future good. Life is sweet, and therefore we have need to double a guard upon ourselves, lest we love it too well. 2. A caution to think of death, even in the midst of life, and of life when it is most sweet and we are most apt to forget death: If a man live many years, yet let him remember the days of darkness are coming. Here is, (1.) A summer's day supposed to be enjoyed - that life may continue long, even many years, and that, by the goodness of God, it may be made comfortable and a man may rejoice in them all. There are those that live many years in this world, escape many dangers, receive many mercies, and therefore are secure that they shall want no good, and that no evil shall befal them, that the pitcher which has come so often from the well safe and sound shall never come home broken. But who are those that live many years and rejoice in them all? Alas! none; we have but hours of joy for months of sorrow. However, some rejoice in their years, their many years, more than others; if these two things meet, a prosperous state and a cheerful spirit, these two indeed may do much towards enabling a man to rejoice in them all, and yet the most prosperous state has its alloys and the most cheerful spirit has its damps; jovial sinners have their melancholy qualms, and cheerful saints have their gracious sorrows; so that it is but a supposition, not a case in fact, that a man should live many years and rejoice in them all. But, (2.) Here is a winter's night proposed to be expected after this summer's day: Yet let this hearty old man remember the days of darkness, for they shall be many. Note, [1.] There are days of darkness coming, the days of our lying in the grave; there the body will lie in the dark; there the eyes see not, the sun shines not. The darkness of death is opposed to the light of life; the grave is a land of darkness, Job 10:21. [2.] Those days of darkness will be many; the days of our lying under ground will be more than the days of our living above ground. They are many, but they are not infinite; many as they are, they will be numbered and finished when the heavens are no more, Job 14:12. As the longest day will have its night, so the longest night will have its morning. [3.] It is good for us often to remember those days of darkness, that we may not be lifted up with pride, nor lulled asleep in carnal security, nor even transported into indecencies by vain mirth. [4.] Notwithstanding the long continuance of life, and the many comforts of it, yet we must remember the days of darkness, because those will certainly come, and they will come with much the less terror if we have thought of them before.

II. He applies himself to the young, and writes to them as children, to awaken them to think of death (Ecc 11:9, Ecc 11:10); here we have,

1. An ironical concession to the vanities and pleasures of youth: Rejoice, O young man! in thy youth. Some make this to be the counsel which the atheist and the epicure give to the young man, the poisonous suggestions against which Solomon, in the close of the verse, prescribes a powerful antidote. But it is more emphatic if we take it, as it is commonly understood, by way of irony, like that of Elijah to the priests of Baal ( Cry aloud, for he is a god ), or of Micaiah to Ahab ( Go to Ramoth-Gilead, and prosper ), or of Christ to his disciples, Sleep on now. " Rejoice, O young man! in thy youth, live a merry life, follow thy sports, and take thy pleasures; let thy heart cheer thee in the days of thy youth, cheer thee with its fancies and foolish hopes; entertain thyself with thy pleasing dreams; walk in the ways of thy heart; do whatever thou hast a mind to do, and stick at nothing that may gratify the sensual appetite. Quic - quid libet, licet - Make thy will thy law. Walk in the ways of thy heart, and let thy heart walk after thy eyes, a rambling heart after a roving eye; what is pleasing in thy own eyes do it, whether it be pleasing in the eyes of God or no."Solomon speaks thus ironically to the young man to intimate, (1.) That this is that which he would do, and which he would fain have leave to do, in which he places his happiness and on which he sets his heart. (2.) That he wishes all about him would give him this counsel, would prophesy to him such smooth things as these, and cannot brook any advice to the contrary, but reckons those his enemies that bid him be sober and serious. (3.) To expose his folly, and the great absurdity of a voluptuous vicious course of life. The very description of it, if men would see things entirely, and judge of them impartially, is enough to show how contrary to reason those act that live such a life. The very opening of the cause is enough to determine it, without any argument. (4.) To show that if men give themselves to such a course of life as this it is just with God to give them up to it, to abandon them to their own heart's lusts, that they may walk in their own counsels, Hos 4:7.

2. A powerful check given to these vanities and pleasures: " Know thou that for all these things God shall bring thee into judgment, and duly consider that, and then live such a luxurious life if thou canst, if thou darest."This is a kolastērion - a corrective to the foregoing concession, and plucks in the reins he had laid on the neck of the young man's lust. " Know then, for a certainty, that, if thou dost take such a liberty as this, it will be thy everlasting ruin; thou hast to do with a God who will not let it go unpunished."Note, (1.) There is a judgment to come. (2.) We must every one of us be brought into judgment, however we may now put far from us that evil day. (3.) We shall be reckoned with for all our carnal mirth and sensual pleasures in that day. (4.) It is good for all, but especially for young people, to know and consider this, that they may not, by the indulgence of their youthful lusts, treasure up unto themselves wrath against that day of wrath, the wrath of the Lamb.

3. A word of caution and exhortation inferred from all this, Ecc 11:10. Let young people look to themselves and manage well both their souls and their bodies, their heart and their flesh. (1.) Let them take care that their minds be not lifted up with pride, nor disturbed with anger, or any sinful passion: Remove sorrow, or anger, from thy heart; the word signifies any disorder or perturbation of the mind. Young people are apt to be impatient of check and control, to vex and fret at any thing that is humbling and mortifying to them, and their proud hearts rise against every thing that crosses and contradicts them. They are so set upon that which is pleasing to sense that they cannot bear any thing that is displeasing, but it goes with sorrow to their heart. Their pride often disquiets them, and makes them uneasy. "Put that away, and the love of the world, and lay thy expectations low from the creature, and then disappointments will not be occasions of sorrow and anger to thee."Some by sorrow here understand that carnal mirth described Ecc 11:9, the end of which will be bitterness and sorrow. Let them keep at a distance from every thing which will be sorrow in the reflection. (2.) Let them take care that their bodies be not defiled by intemperance, uncleanness, or any fleshly lusts: " Put away evil from the flesh, and let not the members of thy body be instruments of unrighteousness. The evil of sin will be the evil of punishment, and that which thou art fond of, as good for the flesh, because it gratifies the appetites of it, will prove evil, and hurtful to it, and therefore put it far from thee, the further the better."

III. The preacher, to enforce his admonition both to old and young, urges, as an effectual argument, that which is the great argument of his discourse, the vanity of all present things, their uncertainty and insufficiency. 1. He reminds old people of this (Ecc 11:8): All that comes is vanity; yea, though a man live many years and rejoice in them all, All that has come already, and all that is yet to come, how much soever men promise themselves from the concluding scenes, it is all vanity. What will be will do no more to make men happy than what has been. All that come into the world are vanity; they are altogether so, at their best estate. 2. He reminds young people of this: Childhood and youth are vanity. The dispositions and actions of childhood and youth have in them a great deal of impertinence and iniquity, sinful vanity, which young people have need to watch against and get cured. The pleasures and advantages of childhood and youth have in them no certainty, satisfaction, nor continuance. They are passing away; these flowers will soon wither, and these blossoms fall; let them therefore be knit into good fruit, which will continue and abound to a good account.

Keil-Delitzsch: Ecc 11:1

"Let thy bread go forth over the watery mirror: for in the course of many days shalt thou find it."Most interpreters, chiefly the Talm., Midrash, and Targ.,

(Note: The Midrash tells the following story: Rabbi Akiba sees a ship wrecked which carried in it one learned in the law. He finds him again actively engaged in Cappadocia. What whale, he asked him, has vomited thee out upon dry land? How hast thou merited this? The scribe learned in the law thereupon related that when he went on board the ship, he gave a loaf of bread to a poor man, who thanked him for it, saying: As thou hast saved my life, may thy life be saved. Thereupon Akiba thought of the proverb in Ecc 11:1. Similarly the Targ.: Extend to the poor the bread for thy support; they sail in ships over the water.)

regard this as an exhortation to charity, which although practised without expectation of reward, does not yet remain unrewarded at last. An Aram. proverb of Ben Sira's ( vid ., Buxtorf's Florilegium , p. 171) proceeds on this interpretation: "Scatter thy bread on the water and on the dry land; in the end of the days thou findest it again."Knobel quotes a similar Arab. proverb from Diez' Denkwürdigkeiten von Asien (Souvenirs of Asia), II 106: "Do good; cast thy bread into the water: thou shalt be repaid some day."See also the proverb in Goethe's Westöst. Divan , compared by Herzfeld. Voltaire, in his Précis de l'Ecclésiaste en vers , also adopts this rendering:

Repandez vos bien faits avec magnificence,

Même aux moins vertueux ne les refusez pas.

Ne vous informez pas de leur reconnaissance -

Il est grand, il est beau de faire des ingrats .

That instead of "into the water (the sea)"of these or similar proverbs, Koheleth uses here the expression, "on the face of ( על־פּני ) the waters,"makes no difference: Eastern bread has for the most part the form of cakes, and is thin (especially such as is prepared hastily for guests, 'ughoth or matstsoth , Gen 18:6; Gen 19:3); so that when thrown into the water, it remains on the surface (like a chip of wood, Hos 10:7), and is carried away by the stream. But שׁלּח , with this reference of the proverb to beneficence, is strange; instead of it, the word השׁלך was rather to be expected; the lxx renders by ἀπόστειλον ; the Syr., shadar ; Jerome, mitte ; Venet. πέμπε ; thus by none is the pure idea of casting forth connected with שׁלּח . And the reason given does not harmonize with this reference: "for in the course of many days (berov yamin , cf. mērov yamim , Isa 24:22) wilt thou find it"(not "find it again,"which would be expressed by תּשׁוּב תּם ). This indefinite designation of time, which yet definitely points to the remote future, does not thus indicate that the subject is the recompense of noble self-renunciation which is sooner or later rewarded, and often immediately, but exactly accords with the idea of commerce carried on with foreign countries, which expects to attain its object only after a long period of waiting. In the proper sense, they send their bread over the surface of the water who, as Psa 107:33 expresses, "do business in great waters."It is a figure taken from the corn trade of a seaport, an illustration of the thought: seek thy support in the way of bold, confident adventure.

(Note: The Greek phrase σπείρειν πόντον , "to sow the sea"= to undertake a fruitless work, is of an altogether different character; cf. Amo 6:12.)

Bread in לח is the designation of the means of making a living or gain, and bread in תּמצאנּוּ the designation of the gain (cf. Ecc 9:11). Hitzig's explanation: Throw thy bread into the water = venture thy hope, is forced; and of the same character are all the attempts to understand the word of agricultural pursuits; e.g. , by van der Palm: sementem fac muxta aquas (or: in loca irrigua ); Grätz even translates: "Throw thy corn on the surface of the water,"and understands this, with the fancy of a Martial, of begetting children. Mendelssohn is right in remarking that the exhortation shows itself to be that of Koheleth-Solomon, whose ships traded to Tarshish and Ophir. Only the reference to self-sacrificing beneficence stands on a level with it as worthy of consideration. With Ginsburg, we may in this way say that a proverb as to our dealings with those who are above us, is followed by a proverb regarding those who are below us; with those others a proverb regarding judicious courageous venturing, ranks itself with a proverb regarding a rashness which is to be discountenanced; and the following proverb does not say: Give a portion, distribute of that which is thine, to seven and also to eight: for it is well done that thou gainest for thee friends with the unrighteous mammon for a time when thou thyself mayest unexpectedly be in want; but it is a prudent rule which is here placed by the side of counsel to bold adventure:

Keil-Delitzsch: Ecc 11:2

"Divide the portion into seven, yea, eight (parts); for thou knowest not what evil shall happen on the earth."With that other interpretation, עליך was to be expected instead of 'al -haarets ; for an evil spreading abroad over the earth, a calamity to the land, does not yet fall on every one without exception; and why was not the רעה designated directly as personal? The impression of the words לשׁם ... תּן־ , established in this general manner, is certainly this, that on the supposition of the possibility of a universal catastrophe breaking in, they advise a division of our property, so that if we are involved in it, our all may not at once be lost, but only this or that part of it, as Jacob, Gen 32:9, says. With reference to 1 a , it is most natural to suppose that one is counselled not to venture his all in one expedition, so that if this is lost in a storm, all might not at once be lost (Mendelss., Preston, Hitz., Stuart); with the same right, since 1 a is only an example, the counsel may be regarded as denoting that one must not commit all to one caravan; or, since in Ecc 11:2 לחמך is to be represented not merely as a means of obtaining gain, that one ought not to lay up all he has gathered in one place, Jdg 6:11; Jer 41:8 (Nachtigal); in short, that one ought not to put all into one business, or, as we say literally, venture all on one card. חלק is either the portion which one possesses, i.e. , the measure of the possession that has fallen to him (Psa 16:5), or חלק נתן means to make portions, to undertake a division. In the first case, the expression ל ... נתן follows the scheme of Gen 17:20 : make the part into seven, yea, into eight (parts); in the second case, the scheme of Jos 18:5 : make division into seven, etc. We prefer the former, because otherwise that which is to be divided remains unknown; חלק is the part now in possession: make the much or the little that thou hast into seven or yet more parts. The rising from seven to eight is as at Job 5:19, and like the expression ter quaterque , etc. The same inverted order of words as in Ecc 11:2 is found in Est 6:3; 2Ki 8:12.

Keil-Delitzsch: Ecc 11:3

With this verse there is not now a transition, εἰς ἄ̀»λο γένος (as when one understands Ecc 11:1. of beneficence); the thoughts down to Ecc 11:6 move in the same track. "When the clouds are full of rain, they empty themselves on the earth: and if a tree fall in the south, or in the north - the place where the tree falleth, there it lieth."Man knows not - this is the reference of the verse backwards - what misfortune, as e.g. , hurricane, flood, scarcity, will come upon the earth; for all that is done follows fixed laws, and the binding together of cause and effect is removed beyond the influence of the will of man, and also in individual cases beyond his knowledge. The interpunction of 3 a : אם־ימּלאוּ העבים גּשׁם (not as by v. d. Hooght, Mendelss., and elsewhere העבים , but as the Venet. 1515, 21, Michael. העבים , for immediately before the tone syllable Mahpach is changed into Mercha ) appears on the first glance to be erroneous, and much rather it appears that the accentuation ought to be

אם־ימלאו העבים גשם על־הארץ יריקו

but on closer inspection גשׁם is rightly referred to the conditional antecedent, for "the clouds could be filled also with hail, and thus not pour down rain"(Hitz.). As in Ecc 4:10, the fut. stands in the protasis as well as in the apodosis. If A is done, then as a consequence B will be done; the old language would prefer the words והריקו ... נמלאו ( כי ) אם , Ewald, §355 b : as often as A happens, so always happens B. יריקוּ carries (without needing an external object to be supplied), as internally transitive, its object is itself: if the clouds above fill themselves with rain, they make an emptying, i.e. , they empty themselves downwards. Man cannot, if the previous condition is fixed, change the necessary consequences of it.

The second conditioning clause: si ceciderit lignum ad austraum aut ad aquilonem, in quocunque loco cociderit ibi erit . Thus rightly Jerome. It might also be said: ואם־יפול עץ אם בדרום ואם בחפין , and if a tree falls, whether it be in the south or in the north; this sive ... sive would thus be a parenthetic parallel definition. Thus regarded, the protasis as it lies before us consists in itself, as the two veim in Amo 9:3, of two correlated halves: "And if a tree falls on the south side, and (or) if it fall on the north side," i.e. , whether it fall on the one or on the other. The Athnach , which more correctly belongs to יריקי , sets off in an expressive way the protasis over against the apodosis; that a new clause begins with veim yippol is unmistakeable; for the contrary, there was need for a chief disjunctive to בץ . Meqom is accus. loci for bimqom , as at Est 4:3; Est 8:17. Sham is rightly not connected with the relat. clause (cf. Eze 6:13); the relation is the same as at Est 1:7. The fut. יהוּא is formed from הוה , whence Ecc 2:22, as at Neh 6:6, and in the Mishna ( Aboth , vi. 1;

(Note: Vid ., Baer, Abodath Jisrael , p. 290.)

Aboda zara , iii. 8) the part. הוה . As the jussive form יהי is formed from יהיה , so יהיה ( יהוה ) passes into יהוּ , which is here written יהוּא . Hitzig supposes that, according to the passage before us and Job 37:6, the word appears to have been written with א , in the sense of "to fall."Certainly הוה has the root-signification of delabi , cadere , and derives from thence the meaning of accidere , exsistere , esse ( vid ., under Job 37:6); in the Book of Job, however, הוה may have this meaning as an Arabism; in the usus loq . of the author of the Book of Koheleth it certainly was no longer so used. Rather it may be said that יהוּ had to be written with an א added to distinguish it from the abbreviated tetragramm, if the א , as in אבוּא , Isa 28:12, and הל , Jos 10:24, does not merely represent the long terminal vowel (cf. the German-Jewish דוא = thou, דיא = the, etc.).

(Note: Otherwise Ewald, §192b: יהוּא , Aram. of הוּא (as בּוא ) = הוא .)

Moreover, יהוּא , as written, approaches the Mishnic inflection of the fut. of the verb הוה ; the sing. there is יהא , תּהא , אהא , and the plur. יהוּ , according to which Rashi, Aben Ezra, and Kimchi interpret יהוּא here also as plur.; Luzzatto, §670, hesitates, but in his Commentary he takes it as sing., as the context requires: there will it (the tree) be, or in accordance with the more lively meaning of the verb הוה : there will it find itself, there it continues to lie. As it is an invariable law of nature according to which the clouds discharge the masses of water that have become too heavy for them, so it is an unchangeable law of nature that the tree that has fallen before the axe or the tempest follows the direction in which it is impelled. Thus the future forms itself according to laws beyond the control of the human will, and man also has no certain knowledge of the future; wherefore he does well to be composed as to the worst, and to adopt prudent preventive measures regarding it. This is the reference of Ecc 11:3 looking backwards. But, on the other hand, from this incalculableness of the future-this is the reference of Ecc 11:3 looking forwards-he ought not to vie up fresh venturesome activity, much rather he ought to abstain from useless and impeding calculations and scruples.

Keil-Delitzsch: Ecc 11:4

"He who observeth the wind shall not sow; and he that regardeth the clouds shall not reap."The proverb is not to be understood literally, but in the spirit of the whole paraenesis : it is not directed against the provident observation, guided by experience, of the monitions and warnings lying in the present condition of the weather, but against that useless, because impossible, calculation of the coming state of the weather, which waits on from day to day, from week to week, till the right time for sowing and reaping has passed away. The seed-time requires rain so as to open up and moisten the ground; he who has too much hesitation observes ( שׁמר ) the wind whether it will bring rain (Pro 25:23), and on that account puts off the sowing of the seed till it is too late. The time of harvest requires warmth without rain (Pro 26:1); but the scrupulous and timid man, who can never be sure enough, looks at the clouds (cf. Isa 47:13), scents rainy weather, and finds now and never any security for the right weather for the gathering in of the fruits of the field. He who would accomplish and gain anything, must have confidence and courage to venture something; the conditions of success cannot be wholly reckoned upon, the future is in the hand of God, the All-Conditioning.

Keil-Delitzsch: Ecc 11:5

"As thou hast no knowledge what is the way of the wind, like as the bones in the womb of her who is with child; so thou knowest not the work of God who accomplisheth all."Luther, after Jerome, renders rightly: "As thou knowest not the way of the wind, and how the bones in the mother's womb do grow; so,"etc. The clause, instar ossium in ventre praegnantis , is the so-called comparatio decurtata for instar ignorantiae tuae ossium , etc., like thy ignorance regarding the bones, i.e. , the growth of the bones. כּעץ ,

(Note: The Targ. reads בעץ , and construes: What the way of the spirit in the bones, i.e. , how the embryo becomes animated.)

because more closely defined by ' בּב הם , has not the art. used elsewhere after כ of comparison; an example for the regular syntax ( vid ., Riehm, under Psa 17:12) is found at Deu 32:2. That man has no power over the wind, we read at Ecc 8:8; the way of the wind he knows not (Joh 3:8), because he has not the wind under his control: man knows fundamentally only that which he rules. Regarding the origin and development of the embryo as a _secret which remained a mystery to the Israel. Chokma , vid ., Psychol . p. 209ff. For עצם , cf. Psa 139:15 and Job 10:11. Regarding meleah , pregnant (like the Lat. plena ). With fine discrimination, the fut. תדע לא in the apodosis interchanges with the particip. יודע אינך in the protasis, as when we say: If thou knowest not that, as a consequence thou shalt also not know this. As a man must confess his ignorance in respect to the way of the wind, and the formation of the child in the mother's womb; so in general the work of God the All-Working lies beyond his knowledge: he can neither penetrate it in the entireness of its connection, nor in the details of its accomplishment. The idea 'oseh kol , Isa 44:24, is intentionally unfolded in a fut. relat. clause, because here the fut. in the natural world, as well as in human history, comes principally into view. For that very reason the words את־הכּל are also used, not: (as in passages where there is a reference to the world of creation in its present condition) eth -kol -elleh , Isa 66:2. Also the growth of the child in the mother's womb is compared to the growth of the future in the womb of the present, out of which it is born (Pro 27:1; cf. Zep 2:2). What is established by this proof that man is not lord of the future, - viz. that in the activity of his calling he should shake off anxious concern about the future, - is once again inferred with the combination of what is said in Ecc 11:4 and Ecc 11:2 (according to our interpretation, here confirmed).

Keil-Delitzsch: Ecc 11:6

"In the morning sow thy seed, and towards evening withdraw not thine hand; for thou knowest not which shall prosper, whether this or that, or whether both together shall well succeed."The cultivation of the land is the prototype of all labour (Gen 2:15), and sowing is therefore an emblem of all activity in one's pursuit; this general meaning for ידך ... אל־ (like Ecc 7:18; synon. with ידך ... אל־ , Jos 10:6, of the older language) is to be accepted. The parallel word to babokěr is not ba'ěTrěv ; for the cessation from work (Jdg 19:16; Psa 104:23) must not be excluded, but incessant labour (cf. Luk 9:62) must be continued until the evening. And as Ecc 11:2 counsels that one should not make his success depend exclusively on one enterprise, but should divide that which he has to dispose of, and at the same time make manifold trials; so here also we have the reason for restless activity of manifold labour from morning till evening: success or failure (Ecc 5:5) is in the hand of God, - man knows not which ( quid , here, according to the sense, utrum ) will prosper, whether ( ה ) this or ( או ) that, and whether ( אמו ), etc.; vid ., regarding the three-membered disjunctive question, Ewald, §361; and regarding keěhhad , it is in common use in the more modern language, as e.g. , also in the last benediction of the Shemone-Esra : כאחד ... ברכנו , "bless us, our Father, us all together." שׁניהם goes back to the two זה , understood neut. (as at Ecc 7:18; cf. on the contrary, Ecc 6:5). The lxx rightly: καὶ ἐὰν (better: εἴτε ) τὰ δύο επὶτὸ αυτὸ ἀγατηά . Luther, who translates: "and if both together it shall be better,"has been misled by Jerome.

The proverb now following shows its connection with the preceding by the copula vav . "The tendency of the advice in Ecc 11:1, Ecc 11:2, Ecc 11:6, to secure guarantees for life, is justified in Ecc 11:7 : life is beautiful, and worthy of being cared for."Thus Hitzig; but the connection is simpler. It is in the spirit of the whole book that, along with the call to earnest activity, there should be the call to the pleasant enjoyment of life: he who faithfully labours has a right to enjoy his life; and this joy of life, based on fidelity to one's calling, and consecrated by the fear of God, is the most real and the highest enjoyment here below. In this sense the fruere vita here connects itself with the labora:

Keil-Delitzsch: Ecc 11:7-8

"And sweet is the light, and pleasant it is for the eyes to see the sun; for if a man live through many years, he ought to rejoice in them all, and remember the days of darkness; that there will be many of them. All that cometh is vain."Dale translates the copula vav introducing Ecc 11:7 by "yes,"and Bullock by "truly,"both thus giving to it a false colouring. "Light,"Zöckler remarks, stands here for "life."But it means only what the word denotes, viz., the light of life in this world (Ps. 56:14; Job 33:30), to which the sun, as the source of it, is related, as מאור is to אור . Cf. Eurip. Hippol ., ὧ λαμπρὸς αἰθὴρ κ . τ . λ , and Iphigen. in Aulis , 1218-19, μὴ μ ̓ ἀπολέσης κ . τ . λ : "Destroy not my youth; to see the light is sweet,"etc. The ל in לע has the short vowel Pattach , here and at 1Sa 16:7, after the Masora.

(Note: Cf. on the contrary, at Gen 3:6 and Pro 10:26, where it has the Kametz ; cf. also Michlol 53 b .)

The ki beginning Ecc 11:8 is translated by Knobel, Hitz., Ewald, and others by " ja "(yes); by Heiligstedt, as if a negative preceded by immo ; but as the vav of Ecc 11:7 is copulative "and,"so here the ki is causal "for."If it had been said: man must enjoy himself as long as he lives, for the light is sweet, etc., then the joy would have its reason in the opportunity given for it. Instead of this, the occasion given for joy has its reason in this, that a man ought to rejoice, viz., according to God's arrangement and ordinance: the light is sweet, and it is pleasant for the eyes to see the sun; for it ought thus to be, that a man, however long he may live, should continue to enjoy his fair life, especially in view of the night which awaits him. Ki im are not here, as at Ecc 3:12; Ecc 8:15, where a negative precedes, to be taken together; but ki assigns the reason, and im begins a hypothetical protasis, as at Exo 8:17, and frequently. Im , with the conclusion following, presents something impossible, as e.g. , Psa 50:12, si esurirem , or also the extreme of that which is possible as actual, e.g. , Isa 7:18, si peccata vestra sint instar coccini . In the latter case, the clause with the concessive particle may be changed into a sentence with a concessive conjunctive, as at Isa 10:22 : "for though thy people, O Israel, be as numerous as the sand of the sea;"and here: "though a man may live ever so many years."The second ki after ויז is the explicat. quod , as at Ecc 2:24; Ecc 4:4; Ecc 8:17, etc.: he must remember the days of darkness, that there shall be many of them, and, at all events, not fewer than the many years available for the happy enjoyment of life. In this connection kol -shebba' denotes all that will come after this life. If Hitz. remarks that the sentence: "All that is future is vanity,"is a false thought, this may now also be said of his own sentence extracted from the words: "All that is, is transitory."For all that is done, in time may pass away; but it is not actually transitory ( הבל ). But the sentence also respects not all that is future, but all that comes after this life, which must appear as vain (hěvel ) to him for whom, as for Koheleth, the future is not less veiled in the dark night of Hades, as it was for Horace, i. 4. 16 s.:

"Jam te premet nox fabulaeque

Manes Et domus exilis Plutonia."

Also, for Koheleth as for Horace, iv. 7. 16, man at last becomes pulvis et umbra , and that which thus awaits him is hevel. Tyler is right, that "the shadowy and unsubstantial condition of the dead and the darkness of Sheol"is thus referred to. הבּא signifies not that which is nascens , but futurum , e.g. , Sanhedrin 27 a , "from the present ולהבא and for the future"(for which, elsewhere, the expression לעתיד לבא is used). The Venet. construes falsely: All (the days) in which vanity will overtake (him); and Luther, referring בא as the 3rd pers. to the past, follows the misleading of Jerome. Rightly the lxx and Theod.: πᾶν τὸ ἐρξηόμενον .

Keil-Delitzsch: Ecc 11:9

"Rejoice, young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know, that for all this God will bring thee to judgment."The parallel בּימי shows that the beth in בּילד (with ד aspirated) does not introduce the reason of the joy, but the time suitable for it. Instead of veyithav libbecha , "let thy heart be of good cheer,"as the expression might also be, the words are vithivecha libbecha , "make thy heart of good cheer to thee,"- so, viz., that from this centre brightness may irradiate thy countenance (Pro 15:13) and thy whole personality, vid ., Psychologie , p. 249. Vehhuroth , the period of youth, is here and at Ecc 12:1 = Num 11:28, vehhurim , as the only once occurring ne'uroth , Jer 32:30, is = the elsewhere generally used ne'urim ; the form in ôth is the more modern (cf. keluloth , Jer 2:2). "Ways of the heart"are thus ways into which the impulse of the heart leads, and which satisfy the heart. מר עין , at Ecc 6:9, designates the pleasure felt in the presence of the object before one; here, a sight which draws and fastens the eyes upon it. The Chethı̂b has the plur. מראי , which is known to the language (Dan 1:15; Son 2:14), and which would here designate the multitude of the objects which delight the eyes, which is not unsuitable; the Pih . הלּך denotes also elsewhere, frequently, e.g. , Psa 131:1, walking, in an ethical sense; Hitz., Zöckl., and others interpret the first ב as specifying the sphere, and the second as specifying the norm ("according to the sight of thine eyes"); but they both introduce that wherein he ought to act freely and joyfully: in the ways of thy heart, into which it draws thee; and in the sight of thine eyes, towards which they direct themselves with interest. The lxx B. renders, "and not after the sight of thine eyes."This "not"( μή ), which is wanting in A.C., is an interpolation, in view of the warning, Num 15:39, against following the impulse of the heart and of the eyes; the Targ. also therefore has: "be prudent with reference to the sight of thine eyes."But this moralizing of the text is superfluous, since the call to the youthful enjoyment of life is accompanied with the nota bene : but know that God will bring thee to an account for all this; and thus it excludes sinful sensual desire. In the midst of an address, where a yet closer definition follows, בּמש is thus punctuated, Ecc 12:14; Job 14:3; Psa 143:3; here, in the conclusion of the sentence, it is במש . Hitzig supposes that there is denoted by it, that the sins of youth are punished by chronic disease and abandonment in old age; Knobel and others understand by the judgment, the self-punishment of sins by all manner of evil consequences, which the O.T. looks upon as divinely inflicted penalties. But in view of the facts of experience, that God's righteous requital is in this life too frequently escaped, Ecc 8:14, the author, here and at Ecc 3:17; Ecc 12:14, postulates a final judgment, which removes the contradiction of this present time, and which must thus be in the future; he has no clear idea of the time and manner of this final judgment, but his faith in God places the certainty of it beyond all doubt. The call to rejoice is now completed by the call to avoid all that occasions inward and outward sorrow.

Keil-Delitzsch: Ecc 11:10

"And remove sorrow from thy heart, and banish evil from thy flesh: for youth and age, not yet grown to grey hairs, are vain."Jerome translates: aufer iram a corde tuo , and remarks in his Comm .: in ira omnes perturbationes animi comprehendit ; but כּעס (R. כס , contundere , confringere ) does not signify anger, but includes both anger and sorrow, and thus corresponds to the specific ideas, "sadness, moroseness, fretfulness."The clause following, Jerome translates: et amove malitiam a carne tua , with the remark: in carnis malitia universas significat corporis voluptates ; but רעה is not taken in an ethical, but in a physical sense: כעס is that which brings sorrow to the heart; and רעה , that which brings evil to the flesh ( בשׂר , opp. לב , Ecc 2:3; Pro 14:30). More correctly than the Vulgate, Luther renders: "banish sorrow from thy heart, and put evil from thy body."He ought to free himself from that which is injurious to the inner and the outer man, and hurtfully affects it; for youth, destined for and disposed to joy, is hevel, i.e. , transitory, and only too soon passes away. Almost all modern interpreters (excepting the Jewish), in view of Psa 110:3, gives to שׁחרוּת the meaning of "the dawn of the morning;"but the connection with ילדוּת would then be tautological; the Mishn.-Midrash usus loq. , in conformity with which the Targ. translates, "days of black hair,"proves that the word does not go back to שׁחר , morning dawn, morning-red, but immediately to שׁחור , black, and as the contrast of שׂיבה (non-bibl. שׂיבוּת , סיב , סב ), canities , denotes the time of black hair, and thus, in the compass of its conception, goes beyond ילדות , since it comprehends both the period of youth and of manhood, and thus the whole period during which the strength of life remains unbroken.

(Note: The Mishna, Nedarim iii. 8, jurist. determines that שׁחורי הראשׁ denotes men, with the exclusion of women (whose hair is covered) and children. It is disputed ( vid ., Baer's Abodath Jisrael , p. 279) whether תּשׁחרת , Aboth iii. 16, Derech erez c. II., Midrash under Lam 2:11, is = שׁחרוּת , but without right; ben -tishhorěth is used for a grown-up son in full manly strength.)

Constable: Ecc 6:10--11:7

III. THE LIMITATIONS OF WISDOM 6:10--11:6

Clues in the text indicate the value and purpose of 6:10-11:6. The phrases "does not know" and "cannot discover" occur frequently (6:12; 7:14, 24, 28; 8:17; 19:1, 12; 10:14; 11:2, 6). Also the recurrence of "it is good" (7:18) and "is better than" (7:2, 5; 9:16, 18) helps us realize that in this section Solomon gave much practical advice on how to live. He did not let us forget that our understanding of God's ways in the present (7:13; cf. 8:17) and in the future (9:1; 10:14; 11:2) is partial. The conclusion is that we should fear God (7:18; 8:12; 12:13) and seek to please Him (7:26; cf. 2:26).

Constable: Ecc 9:1--11:7

C. Man's Ignorance of the Future 9:1-11:6

The emphasis in this section (9:1-11:6) is on what man does not know because God has not revealed many things. Solomon also emphasized, however, that the remaining mystery in this subject (8:16-17) must not diminish human joy (9:1-9) or prevent us from working with all our might (9:10-11:6).⁶⁵ The subsections that follow begin "no one knows" or the equivalent (9:1, 12; 11:2; cf. 9:5; 10:14, 15; 11:5 twice, 6).

"Before the positive emphasis of the final three chapters can emerge, we have to make sure that we shall be building on nothing short of hard reality. In case we should be cherishing some comforting illusions, chapter 9 confronts us with the little that we know, then with the vast extent of what we cannot handle: in particular, with death, the ups and downs of fortune, and the erratic favours of the crowd."⁶⁶

Constable: Ecc 11:1-6

4. Wise behavior in view of the uncertain future 11:1-6

"At last the Teacher is approaching the climax of his book. We cannot see God's whole plan, and there is nothing in this world that we can build on so as to find satisfaction or the key to the meaning of things. Yet we are to fulfill God's purpose by accepting our daily lot in life as from him and by thus pleasing him make each day a good day. But how can we please him when there is so much we cannot understand? The Teacher has already shown that certain things stand out as right or wrong, and a sensible conscience will see these as an indication of what God desires. This section gives further wise advice in the light of an uncertain future. We must use common sense in sensible planning and in eliminating as many of the uncertainties as we can."⁶⁹

Ignorance of the future should lead to diligent work, not despair.

11:1-2 Casting one's bread on the water (v. 1) probably refers to commercial transactions involving the transportation of commodities by ship, not to charitable acts.⁷⁰ If you follow the advice in this verse literally you will experience disappointment. It probably refers to buying and selling. Verse 2 advocates diversifying your investments rather than putting all of your resources in one investment.

"Seven or eight' is a Hebrew numerical formula called X, X + 1. It occurs frequently in Proverbs (chaps. 6, 30) and in the first two chapters of Amos. Here it is not to be taken literally but means plenty and more than plenty,' the widest possible diversification within the guidelines of prudence. . . .' Seven means plenty,' and eight means, Go a bit beyond that.'"⁷¹

11:3-4 Do not wait until conditions are perfect before you go to work, but labor diligently even though conditions may appear foreboding. After all, God controls these conditions, and we cannot tell whether good or bad conditions will materialize.

11:5 "Few parents understand precisely how a baby is formed, but most follow the rules of common sense for the welfare of the mother and the unborn child. This is exactly the application that the Teacher makes here to the plan of God. Indeed, it illustrates the whole theme of the book. We cannot understand all the ways God works to fulfill his plan, but we can follow God's rules for daily living and thus help bring God's purpose to birth."⁷²

11:6 Since the future is in God's hands, the wise person proceeds with his work diligently hoping his efforts will yield fruit, as they usually do.

"Put in a nutshell the theme of the passage is this: we should use wisdom boldly and carefully, cannily yet humbly, taking joy from life while remembering that our days of joy are limited by the certainty of death."⁷³

Constable: Ecc 11:7--Sos 1:1

IV. THE WAY OF WISDOM 11:7--12:14

In 1:12-6:9, Solomon demonstrated that all work is ultimately futile for two reasons. It does not yield anything really permanent under the sun. Moreover we can never be sure we will enjoy the fruits of our labor before we die. In 6:10-11:6 he pointed out that we can never be sure which of our efforts will succeed because we do not know God's plans or what the future holds. In 11:7-12:14 he emphasized how to live acceptably before God in view of these realities.

"The Teacher has discussed how we should act in view of the uncertainties of life. We must recognize the certainties but must plan in such a way as not to be thrown off balance when the unexpected happens. Now the Teacher goes on to speak of the certainty of growing up and growing old."⁷⁴

Constable: Ecc 11:7--12:8

A. Joyous and Responsible Living 11:7-12:7

Solomon had already advocated the enjoyment of life and responsible living in several of the preceding sections (2:24-26; 3:12-13, 22; 5:18-19; 8:15; 9:7-10). Now he stressed these points.

Constable: Ecc 11:7-10

1. Joyful living 11:7-10

11:7-8 The first reason we should enjoy life now is that we cannot do so after we die. As Christians we realize that life beyond the grave will be much better for believers than life on this earth. Solomon would not have disputed this had he known what we do as a result of revelation given after his lifetime. For Solomon the future after death was unclear, enigmatic, and therefore meaningless (Heb. hebel, "futility" in v. 8) in this sense (cf. 8:10, 14). Solomon's advice to enjoy life is still good since our earthly experience is indeed short, and we will never return this way again. Even though the future is bright for the believer, the relative futility of our work and the uncertainty of our future on the earth still make joyful living now wise.

11:9-10 The second reason to enjoy life is that youth is fleeting.⁷⁵ Solomon balanced his counsel to the youth to follow his or her impulses and desires with a reminder that God will judge us all eventually. Solomon probably thought of God's judgments before death (cf. 2:24-26; 7:17).

"To older people it may seem to be too risky to advise a young person to walk in the ways of his heart and the sight of his eyes. Yet the advice is coupled with a reminder of responsibility before God. This is not to take away with one hand what is given with the other because a sense of responsibility belongs to youth just as vitality does."⁷⁶

In all his writings Solomon never advocated sinful self-indulgence, only the enjoyment of life's legitimate pleasures and good gifts.

Pendahuluan / Garis Besar

JFB: Ecclesiastes (Pendahuluan Kitab)

The Hebrew title is Koheleth, which the speaker in it applies to himself (Ecc 1:12), "I, Koheleth, was king over Israel." It means an Assembler or Convener of a meeting and a Preacher to such a meeting. The feminine form of the Hebrew noun, and its construction once (Ecc 7:27) with a feminine verb, show that it not only signifies Solomon, the Preacher to assemblies (in which case it is construed with the verb or noun masculine), but also Divine Wisdom (feminine in Hebrew) speaking by the mouth of the inspired king. In six cases out of seven it is construed with the masculine. Solomon was endowed with inspired wisdom (1Ki 3:5-14; 1Ki 6:11-12; 1Ki 9:1-9; 1Ki 11:9-11), specially fitting him for the task. The Orientals delight in such meetings for grave discourse. Thus the Arabs formerly had an assembly yearly, at Ocadh, for hearing and reciting poems. Compare "Masters of assemblies" (see on Ecc 12:11, also Ecc 12:9). "The Preacher taught the people knowledge," probably viva voce ("orally"); 1Ki 4:34; 1Ki 10:2, 1Ki 10:8, 1Ki 10:24; 2Ch 9:1, 2Ch 9:7, 2Ch 9:23, plainly refer to a somewhat public divan met for literary discussion. So "spake," thrice repeated (1Ki 4:32-33), refers not to written compositions, but to addresses spoken in assemblies convened for the purpose. The Holy Ghost, no doubt, signifies also by the term that Solomon's doctrine is intended for the "great congregation," the Church of all places and ages (Psa 22:25; Psa 49:2-4).

Solomon was plainly the author (Ecc 1:12, Ecc 1:16; Ecc 2:15; Ecc 12:9). That the Rabbins attribute it to Isaiah or Hezekiah is explicable by supposing that one or the other inserted it in the canon. The difference of its style, as compared with Proverbs and Song of Solomon, is due to the difference of subjects, and the different period of his life in which each was written; the Song, in the fervor of his first love to God; Proverbs, about the same time, or somewhat later; but Ecclesiastes in late old age, as the seal and testimony of repentance of his apostasy in the intervening period: Psa 89:30, Psa 89:33 proves his penitence. The substitution of the title Koheleth for Solomon (that is, peace), may imply that, having troubled Israel, meantime he forfeited his name of peace (1Ki 11:14, 1Ki 11:23); but now, having repented, he wishes to be henceforth a Preacher of righteousness. The alleged foreign expressions in the Hebrew may have been easily imported, through the great intercourse there was with other nations during his long reign. Moreover, supposed Chaldaisms may be fragments preserved from the common tongue of which Hebrew, Syriac, Chaldee, and Arabic were offshoots.

THE SCOPE of Ecclesiastes is to show the vanity of all mere human pursuits, when made the chief end, as contrasted with the real blessedness of true wisdom, that is, religion. The immortality of the soul is dwelt on incidentally, as subsidiary to the main scope. Moses' law took this truth for granted but drew its sanctions of rewards and punishments in accordance with the theocracy, which was under a special providence of God as the temporal King of Israel, from the present life, rather than the future. But after Israel chose an earthly king, God withdrew, in part, His extraordinary providence, so that under Solomon, temporal rewards did not invariably follow virtue, and punishments vice (compare Ecc 2:16; Ecc 3:19; Ecc 4:1; Ecc 5:8; Ecc 7:15; Ecc 8:14; Ecc 9:2, Ecc 9:11). Hence the need arises to show that these anomalies will be rectified hereafter, and this is the grand "conclusion," therefore, of the "whole" book, that, seeing there is a coming judgment, and seeing that present goods do not satisfy the soul, "man's whole duty is to fear God and keep his commandments" (Ecc 12:13-14), and meanwhile, to use, in joyful and serene sobriety, and not abuse, the present life (Ecc 3:12-13).

It is objected that sensual epicurism seems to be inculcated (Ecc 3:12-13, Ecc 3:22, &c.); but it is a contented, thankful enjoyment of God's present gifts that is taught, as opposed to a murmuring, anxious, avaricious spirit, as is proved by Ecc 5:18, compare with Ecc 5:11-15, not making them the chief end of life; not the joy of levity and folly; a misunderstanding which he guards against in Ecc 7:2-6; Ecc 11:9; Ecc 12:1. Again, Ecc 7:16; Ecc 9:2-10, might seem to teach fatalism and skepticism. But these are words put in the mouth of an objector; or rather, they were the language of Solomon himself during his apostasy, finding an echo in the heart of every sensualist, who wishes to be an unbeliever, and, who, therefore, sees difficulties enough in the world around wherewith to prop up his wilful unbelief. The answer is given (Ecc 7:17-18; Ecc 9:11-12; Ecc 11:1, Ecc 11:6; Ecc 12:13). Even if these passages be taken as words of Solomon, they are to be understood as forbidding a self-made "righteousness," which tries to constrain God to grant salvation to imaginary good works and external strictness with which it wearies itself; also, that speculation which tries to fathom all God's inscrutable counsels (Ecc 8:17), and that carefulness about the future forbidden in Mat 6:25.

THE CHIEF GOOD is that the possession of that which makes us happy, is to be sought as the end, for its own sake; whereas, all other things are but means towards it. Philosophers, who made it the great subject of inquiry, restricted it to the present life, treating the eternal as unreal, and only useful to awe the multitude with. But Solomon shows the vanity of all human things (so-called philosophy included) to satisfy the soul, and that heavenly wisdom alone is the chief good. He had taught so when young (Pro 1:20; Pro 8:1); so also; in Song of Solomon, he had spiritualized the subject in an allegory; and now, after having long personally tried the manifold ways in which the worldly seek to reach happiness, he gives the fruit of his experience in old age.

It is divided into two parts-- Ecc. 1:1-6:10 showing the vanity of earthly things; Ecc. 6:10-12:14, the excellence of heavenly wisdom. Deviations from strict logical methods occur in these divisions, but in the main they are observed. The deviations make it the less stiff and artificial, and the more suited to all capacities. It is in poetry; the hemistichal division is mostly observed, but occasionally not so. The choice of epithets, imagery, inverted order of words, ellipses, parallelism, or, in its absence, similarity of diction, mark versification.

JFB: Ecclesiastes (Garis Besar)

• INTRODUCTION. (Ecc. 1:1-18)

TSK: Ecclesiastes 11 (Pendahuluan Pasal)

Overview

Ecc 11:1, Directions for charity; Ecc 11:7, Death in life, Ecc 11:9, and the day ofjudgment in the days of youth, are to be thought on.

Poole: Ecclesiastes 11 (Pendahuluan Pasal)

CHAPTER 11

Liberality to the poor commanded. We know not what we may come to: God giveth rain plentifully; and our time of doing good is short: not too much regarding difficulties: the providence of God is full of mysterious events; which must quicken us to duty and diligence, Ecc 11:1-6 . Life sweet; but the days of death shall be many, Ecc 11:7,8 . Young men are exhorted in the midst of their delights to think of the day of judgment, Ecc 11:9,10 .

MHCC: Ecclesiastes (Pendahuluan Kitab)

The name of this book signifies " The Preacher." The wisdom of God here preaches to us, speaking by Solomon, who it is evident was the author. At the close of his life, being made sensible of his sin and folly, he recorded here his experience for the benefit of others, as the book of his repentance; and he pronounced all earthly good to be " vanity and vexation of spirit." It convinces us of the vanity of the world, and that it cannot make us happy; of the vileness of sin, and its certain tendency to make us miserable. It shows that no created good can satisfy the soul, and that happiness is to be found in God alone; and this doctrine must, under the blessed Spirit's teaching, lead the heart to Christ Jesus.

MHCC: Ecclesiastes 11 (Pendahuluan Pasal)

(Ecc 11:1-6) Exhortation to liberality.

(Ecc 11:7-10) An admonition to prepare for death, and to young persons to be religious.

Matthew Henry: Ecclesiastes (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Book of Ecclesiastes

We are still among Solomon's happy men, his happy servants, that stood continually before him to hear his wisdom; and they are the choicest of all the dictates of his wisdom, such as were more immediately given by divine inspiration, that are here transmitted to us, not to be heard, as by them, but once, and then liable to be mistaken or forgotten, and by repetition to lose their beauty, but to be read, reviewed, revolved, and had in everlasting remembrance. The account we have of Solomon's apostasy from God, in the latter end of his reign (1Ki 11:1), is the tragical part of his story; we may suppose that he spoke his Proverbs in the prime of his time, while he kept his integrity, but delivered his Ecclesiastes when he had grown old (for of the burdens and decays of age he speaks feelingly Ecc 12:1-14), and was, by the grace of God, recovered from his backslidings. There he dictated his observations; here he wrote his own experiences; this is what days speak, and wisdom which the multitude of years teaches. The title of the book and the penman we shall meet with in the first verse, and therefore shall here only observe,

I. That it is a sermon, a sermon in print; the text is (Ecc 1:2), Vanity of vanities, all is vanity; that is the doctrine too; it is proved at large by many arguments and an induction of particulars, and divers objections are answered, and in the close we have the use and application of all, by way of exhortation, to remember our Creator, to fear him, and to keep his commandments. There are indeed many things in this book which are dark and hard to be understood, and some things which men of corrupt minds wrest to their own destruction, for want of distinguishing between Solomon's arguments and the objections of atheists and epicures; but there is enough easy and plain to convince us (if we will admit the conviction) of the vanity of the world, and its utter insufficiency to make us happy, the vileness of sin, and its certain tendency to make us miserable, and of the wisdom of being religious, and the solid comfort and satisfaction that are to be had in doing our duty both to God and man. This should be intended in every sermon, and that is a good sermon by which these points are in any measure gained. II. That it is a penitential sermon, as some of David's psalms are penitential psalms; it is a recantation-sermon, in which the preacher sadly laments his own folly and mistake, in promising himself satisfaction in the things of this world, and even in the forbidden pleasures of sense, which now he finds more bitter than death. His fall is a proof of the weakness of man's nature: Let not the wise man glory in his wisdom, nor say, " I shall never be such a fool as to do so and so," when Solomon himself, the wisest of men, played the fool so egregiously; nor let the rich man glory in his riches, since Solomon's wealth was so great a snare to him, and did him a great deal more hurt than Job's poverty did him. His recovery is a proof of the power of God's grace, in bringing one back to God that has gone so far from him; it is a proof too of the riches of God's mercy in accepting him notwithstanding the many aggravations of his sin, pursuant to the promise made to David, that if his children should commit iniquity they should be corrected, but not abandoned and disinherited, 2Sa 7:14, 2Sa 7:15. Let him therefore that thinks he stands take heed lest he fall; and let him that has fallen make haste to get up again, and not despair either of assistance or acceptance therein. III. That it is a practical profitable sermon. Solomon, being brought to repentance, resolves, like his father, to teach transgressors God's way (Psa 51:13) and to give warning to all to take heed of splitting upon those rocks which had been fatal to him; and these were fruits meet for repentance. The fundamental error of the children of men, and that which is at the bottom of all their departures from God, is the same with that of our first parents, hoping to be as gods by entertaining themselves with that which seems good for food, pleasant to the eyes, and desirable to make one wise. Now the scope of this book is to show that this is a great mistake, that our happiness consists not in being as gods to ourselves, to have what we will and do what we will, but in having him that made us to be a God to us. The moral philosophers disputed much about man's felicity, or chief good. Various opinions they had about it; but Solomon, in this book, determines the question, and assures us that to fear God and to keep his commandments is the whole of man. He tried what satisfaction might be found in the wealth of the world and the pleasures of sense, and at last pronounced all vanity and vexation; yet multitudes will not take his word, but will make the same dangerous experiment, and it proves fatal to them. He, 1. Shows the vanity of those things in which men commonly look for happiness, as human learning and policy, sensual delight, honour and power, riches and great possessions. And then, 2. He prescribes remedies against the vexation of spirit that attends them. Though we cannot cure them of their vanity, we may prevent the trouble they give us, by sitting loose to them, enjoying them comfortable, but laying our expectations low from them, and acquiescing in the will of God concerning us in every event, especially by remembering God in the days of our youth, and continuing in his fear and service all our days, with an eye to the judgment to come.

Matthew Henry: Ecclesiastes 11 (Pendahuluan Pasal)

In this chapter we have, I. A pressing exhortation to works of charity and bounty to the poor, as the best cure of the vanity which our worldly riches are subject to and the only way of making them turn to a substantial good account (Ecc 11:1-6). II. A serious admonition to prepare for death and judgment, and to begin betimes, even in the days of our youth, to do so (Ecc 11:7-10).

Constable: Ecclesiastes (Pendahuluan Kitab)

Introduction

Title

The title of this book in the Hebrew text is all of verse 1. The Septuagint translation (third century B.C.) gave it the name "Ekklesiastes" from which the English title is a transliteration. This word is the Greek translation of the Hebrew word qohelet that the NASB translated "Preacher" in verse 1. The Hebrew word designates a leader who speaks before an assembly of people. The NIV translation "Teacher" is also a good one.

Writer and Date

The commentators sometimes treat the Hebrew word qohelet ("Preacher"; 1:1-2, 12; 7:27; 12:8-10) as a proper name.¹ However the fact that the article is present on the Hebrew word in 12:8, and perhaps in 7:27, seems to indicate that qohelet is a title: "the preacher" or "the teacher."

Internal references point to Solomon as this preacher (cf. 1:1, 12-2:26; 2:4-9; 12:9). Both Jewish and Christian interpreters believed Solomon was the writer until the eighteenth century. With the rise of literary and historical Bible criticism a widespread rejection of Solomonic authorship set in. Rejection of Solomonic authorship rests mainly on linguistic factors (vocabulary and syntax) that some scholars feel were more characteristic of a time much later than Solomon's, namely, about 450-250 B.C.² Conservative scholars have refuted this linguistic argument.³ Several more or less conservative scholars have rejected Solomonic authorship.⁴ Yet there is no information in the Bible that would eliminate Solomon as the writer.

Assuming that Solomon wrote the book in its entirety, he must have done so during his lifetime and probably during his reign (971-931 B.C.). It has seemed probable to some expositors that he may have written Song of Solomon in his youth, Proverbs in his middle life, and Ecclesiastes in his old age (cf. 2:1-11; 11:9; 12:1). This theory rests on the contents of the three inspired Bible books that he evidently wrote, specifically clues in these books about the age of their writer.

"Ecclesiastes is best placed after his apostasy, when both his recent turmoil and repentance were still fresh in his mind."⁵

Purpose

This book helps the reader develop a God-centered worldview and recognize the dangers of a self-centered worldview. It does not describe the life of faith or teach what the responsibilities of faith in God are. It also prescribes the limits of human philosophy (cf. 3:11; 8:16-17). The book teaches that people are accountable to God and that we should avoid self-indulgence that leads to the exploitation of others for selfish gain.

"Christians may ask how the stress on using and enjoying life tallies with the NT command Do not love the world' (1 John 2:15). The answer is that the Teacher (Ecclesiastes) would have agreed fully with John's next statement that everything in the world--the cravings of sinful man, the lust of his eyes and the boasting of what he has and does--comes not from the Father but from the world. The world and its desires pass away' (vv. 16-17). One could hardly find a better statement than this of the whole theme of Ecclesiastes (e.g., 2:1-11; 5:10). Life in the world has significance only when man remembers his Creator (12:1).

"There always have been two kinds of teaching about the way to holiness. One is by withdrawal as far as possible from the natural in order to promote the spiritual. The other is to use and transform the natural into the expression of the spiritual. While each kind of teaching has its place, some people need one emphasis rather than the other. Ecclesiastes definitely teaches the second."⁶

"Ecclesiastes does not pretend to preach the Gospel. Rather, it encourages the reader to a God-centered worldview rather than falling victim to frustrations and unanswered questions. None of its contents has to be rejected in the light of the NT. Although the NT revelation is vastly greater than that in Ecclesiastes, the two are not devoid of similarities (e.g., James 4:13-17). Like the people of God in Solomon's time, believers today are subject to the unexpected changes and chances common to mankind. Yet they know that God works through every vicissitude of life. Respecting the future, which for Solomon was shrouded in a shadow land, Christians have the glorious hope of being in the presence of Christ himself (2 Cor 5:6; Phil 1:23)."⁷

Message⁸

I believe that the message of Ecclesiastes is essentially a positive one. This may seem strange since the vanity of various human endeavors is such a major theme of this book. Nevertheless the total statement that Solomon made was positive.

He was saying, I believe, that even though every human endeavor lacks ultimate value, we should live life in the fear of God (i.e., with the proper recognition of Him). Furthermore we should enjoy life maximally as a gift from God. Ecclesiastes 12:13 is very similar to Proverbs 1:7 and 3:5-6. In both these books, as well as in Job, the fear of God is the prerequisite for successful living here and now.

The difference between Ecclesiastes and Proverbs is that in Ecclesiastes the emphasis is on the inability of every human endeavor to provide ultimate value. In Proverbs the emphasis is on the comparative value of living in the fear of God.

Solomon's attitude is very important for us to grasp to understand this book. He never lost sight of God's existence. He was not an atheist or even an apostate. The fact that Solomon kept God in view throughout the book enabled him to see that all is vanity under the sun. The person who disregards God does not say that. For him what is under the sun is all that is meaningful.

I do not believe Solomon did everything he said he did in rebellion against God. Some things were acts of disobedience, but many other things were experiments in living designed to discover the relative value of various experiences.

The major revelations of the book are three.

First, Ecclesiastes reveals that every human endeavor lacks ultimate value. All is vanity in that sense.

Solomon stated this thesis in 1:2.

Then Solomon supported his thesis with examples he took from nature (1:3-11).

Next Solomon appealed to various human achievements to apply his thesis. He did this first by citing his own personal experiments and observations on this subject (1:12-2:17). Then he referred to facts observable by all people that confirm the same conclusion (2:18-6:9).

Solomon next showed that every human endeavor lacks ultimate value by reminding us of the limits of human wisdom (6:10-11:6). He supported these assertions also with empirical evidence (what people experience generally in life). God's will will indeed happen. However man does not know God's plan fully. Therefore man does not know exactly what will happen.

The second major revelation of this book is that people should live life in the fear of God and enjoy life as much as they can. This is really Solomon's practical conclusion to the truthfulness of the thesis that he proved in 1:3-11:6.

Since death is coming we should enjoy life now, not in disregard for God, but in the fear of God (11:7-8).

We should enjoy life in our youth while at the same time remembering that God will judge our lives (11:9-10). Moreover we should behave responsibly in our youth since old age is coming (12:1-7).

The third major revelation of the book is its statement of what true wisdom is (12:13). God intends people to rejoice, but to remember God and to live with recognition of Him (cf. Prov. 3:5-6). Failing to fear God will result in a life of vanity. To fear God and live in harmony with His will will result in a life of fullness.

Let me point out some implications of the teaching of this book.

Conviction results in conduct that produces character. That is a basic reality of life regardless of what one's convictions may be. When we have a conviction that God exists and we live under His loving authority, our conduct will be obedience to His will. Furthermore responsibility and joy will mark our character. However if we believe that God either does not exist or is not worth consideration, our conduct will be disregard of His will, and vanity will mark our character.

To dethrone God is to lose the key to life. We may pursue many human endeavors, but all we will find is vanity, lack of ultimate fulfillment. On the other hand if we enthrone God we will enter into the fullness of life (John 17:3; Ps. 16:11).

Outline⁹

I. The introductory affirmation 1:1-11

A. Title and theme 1:1-2

1. The title 1:1

2. The theme 1:2

B. The futility of all human endeavor 1:3-11

1. The vanity of work 1:3

2. The illustrations from life 1:4-11

II. The futility of work 1:12-6:9

A. Personal observations 1:12-2:17

1. Solomon's investigation of human achievement 1:12-15

2. Solomon's evaluation of his investigation of human achievement 1:16-18

3. Solomon's investigation of pleasure 2:1-11

4. Solomon's evaluation of his investigation of pleasure 2:12-17

B. General observations 2:18-6:9

1. The outcome of labor 2:18-26

2. Labor and divine providence 3:1-4:3

3. The motivations of labor 4:4-16

4. The perishable fruits of labor 5:1-6:9

III. The limitations of wisdom 6:10-11:6

A. God's sovereign foreordination of all things 6:10-12

B. God's inscrutable plan chs. 7-8

1. Adversity and prosperity 7:1-14

2. Righteousness and wickedness 7:15-27

3. The value and limitations of wisdom ch. 8

C. Man's ignorance of the future 9:1-11:6

1. The future of the righteous on earth 9:1-10

2. The future of the wise on earth 9:11-10:11

3. The folly of criticism in view of the uncertain future 10:12-20

4. Wise behavior in view of the uncertain future 11:1-6

IV. The way of wisdom 11:7-12:14

A. Joyous and responsible living 11:7-12:7

1. Joyful living 11:7-10

2. Responsible living 12:1-7

B. The concluding summary 12:8-14

Constable: Ecclesiastes

Ecclesiastes

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Ecclesiastes (Pendahuluan Kitab)

ECCLESIASTES.

INTRODUCTION.

This Book is called Ecclesiastes, or the preacher, (in Hebrew, Coheleth ) because in it Solomon, as an excellent preacher, setteth forth the vanity of the things of this world, to withdraw the hearts and affections of men from such empty toys. (Challoner) --- Coheleth is a feminine noun, to indicate the elegance of the discourse. It is very difficult to discriminate the objections of free-thinkers from the real sentiments of the author. It is most generally supposed that Solomon wrote this after his repentance; but this is very uncertain. St. Jerome (in chap. xii. 12.) informs us that the collectors of the sacred books had some scruple about admitting this; and Luther speaks of it with great disrespect: (Coll. conviv.) but the Church has always maintained its authority. See Conc. v. Act. 4. Philast. 132. (Calmet) --- It refutes the false notions of worldlings, concerning felicity; and shews that it consists in the service of God and fruition. (Worthington)

Gill: Ecclesiastes (Pendahuluan Kitab)

INTRODUCTION TO ECCLESIASTES

This book has been universally received into the canon of the Scriptures, by Jews and Christians. The former, indeed, had once some controversy ^a about it; and they thought to have hid it, or put it among the apocryphal books; because, at first sight, some things seemed contradictory to each other ^b, and to incline to heresy ^c, atheism, and epicurism, and to assert the eternity of the world ^d: but they better considered of it; and when they observed those passages were capable of a good sense, and that the whole agreed with the law of God, they changed their minds ^e. And so likewise it has been rejected by some heretical persons, of the Christian name, as Theodore and Mopsuest, and others; and by deists, and some deistically inclined. But it carries in it such internal evidences of a divine original, as cannot well be denied; it delivers out and inculcates such divine instructions, concerning the duties of men to God, and one another; concerning the contempt of the world, and the carnal pleasures of it; the fear and worship of God, and a future judgment; as none but the wisdom of God could suggest. There are various things in it which seem to be referred to by Christ and his apostles; at least there is an entire agreement between them: among the many things that might be observed, compare Ecc 11:5 with Joh 3:8; and Ecc 11:9 with 2Co 5:10; and Ecc 7:20 with 1Jo 1:8. As to the author of it, there are evident marks of its being written by Solomon; yet, by some Jewish writers, it is ascribed to Isaiah ^f, which seems exceeding strange; for though he was a great prophet, and an evangelical preacher, yet no king in Jerusalem; whatever may be said for his being of the house of David, and of the royal family, as some have thought: and, besides, there is no agreement in style between this book and the writings of Isaiah. Others of them ascribe it to Hezekiah and his men ^g: Hezekiah was indeed the son of David, and David in expressly called his father; and he was a prince of great character, both with respect to religion, and to wealth and grandeur; see 2Ch 29:2; which might induce them to such a conceit; though it seems to take its rise from Hezekiah's men being the copiers of some of Solomon's proverbs, Pro 25:1; but the proof from thence must be exceeding weak; that because they were the transcribers of some of his proverbs, therefore were the writers of this book; and especially King Hezekiah; for, whatever may be said of his character, it falls greatly short of Solomon's wisdom or riches; and such things are said, with for respect to both, in this book, as cannot agree with him: and, on the other hand, it does not appear that he was addicted to wine and women, and gave himself a loose to carnal pleasures, as the writer of this book had formerly done. Grotius thinks it was written by some persons in the times of Zerubbabel, and published under the name of Solomon, as a penitent; which is quite shocking, that an inspired writing should have a false title put to it, and be imposed upon the church of God under a wrong name: besides, the name of Solomon is never mentioned in it; though this, by the way, betrays a conviction that he is intended in the title of it: nor are many persons concerned in it; it appears throughout the whole to be the work of a single person, who often speaks as such in it. That Zerubbabel should be meant by the one shepherd, Ecc 12:11, is a mere fancy; it is better interpreted, as by many, of Jesus Christ: his chief argument for this conjecture is, because there are three or four Chaldee words in it, as he supposes; which yet does not appear, and are nowhere to be found but in Daniel, Ezra, and the Chaldee interpreter: and so there are in the book of Proverbs, Pro 31:2; but it does not follow, that because these words, or others, are but once used in Scripture, that they are not originally Hebrew; since the language was more extensive and better understood in Solomon's time than now, when we have only the copy of the Old Testament in which it is preserved. In short, what is said of the descent and dignity of the writer of this book, of his wisdom, wealth, riches, and grandeur, of his virtues and of his vices, agrees with none as with Solomon; to which may be added, that there is one passage in it, the same he used in his prayer at the dedication of the temple, Ecc 7:20; compared with 1Ki 8:46. As to the time in which it was written by him, it seems to have been in his old age, as the Jewish writers observe ^h; after his sin and fall, and recovery out of it, and when he was brought to true repentance for it: it was after he had made him great works, and built houses, his own house and the house of God, which were twenty years in building; it was after he had acquired not only vast riches and treasures, which must require time, but had gotten knowledge of all things in nature; and had seen all the works that are done under the sun, and had made trial of all pleasures that were to be enjoyed; see Ecc 1:1; it was after he had been ensnared by women, which he confesses and laments, Ecc 7:26; and his description of old age seems to be made, not merely upon the theory of it, but from a feeling experience of the evils and infirmities of it, Ecc 12:1. The general scope and design of it is to expose the vanity of all worldly enjoyments; to show that a man's happiness does not lie in natural wisdom and knowledge; nor in worldly wealth; nor in civil honour, power, and authority; nor in the mere externals of religion; but in the fear of God, and the worship of him. It encourages men to a free use of the good things of life in a moderate way, with thankfulness to God; to submit with cheerfulness to adverse dispensations of Providence; to fear God and honour the king; to be dutiful to civil magistrates, and kind to the poor; to expect a future state, and an awful judgment; with many other useful things.

Gill: Ecclesiastes 11 (Pendahuluan Pasal)

INTRODUCTION TO ECCLESIASTES 11

This chapter begins with an exhortation to liberality to the poor, enforced by several reasons and arguments, and the objections to it removed; and the whole illustrated by various similes, Ecc 11:1; and then it is observed, that a life attended with outward prosperity and inward peace, and spent in doing good, is very delightful, and very desirable it is to have it continued; yet it should be remembered this will not be always, that many days of darkness in the grave will come; and after all the whole of a man's life is vanity, as is often inculcated, Ecc 11:7; and the chapter is closed with an ironic address to young men, designed to show them the folly and danger of sinful courses, to reform them from them, and to put them in mind of a future judgment, Ecc 11:9.