Ecclesiastes · Chapter 11

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

Verse 1. 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.

Verse 1. Cast thy bread — That is, thy seed, which is here called bread, as it is also Job 28:5, and Isaiah 28:28, because the produce of it makes bread, and the husbandman could ill spare it, wanting it, perhaps, for bread for himself and family; upon the waters — That is, either by the rivers’ sides, or in moist and marshy ground, or even on the waters that cover it, where there might be little prospect of a crop. Solomon here probably alludes to the manner of planting rice in the eastern countries; for, as Sir John Chardin observes in his note on Isaiah 32:20, “They sow it upon the water; and, before sowing, while the earth is covered with water, they cause the ground to be trodden by oxen, horses, and asses, which go mid-leg deep; and this is the way of preparing the ground for sowing. And, as they sow the rice in the water, they transplant it in the water.” But, though Solomon alludes to this, it is evident he means in these words to inculcate liberality to the poor. As if he had said, Cast — That is, freely and liberally bestow; thy bread — That is, thy money, or provisions, or the necessaries of life, of whatever kind; upon the waters — Upon the poor, on whom thy bounty may at first, and for a time, appear to be lost. (as the seed does, which a man casts upon the waters,) through their unthankfulness or inability to make thee any returns: yet, thou shalt find it — It shall be restored to thee, either by God or men, more certainly than the rice or other seed corn, cast upon the marshy or watery ground, produces fruit in due season: after many days — The return may be slow, but it is sure, and will be so much the more plentiful the longer it is delayed. This clause is added to prevent an objection, and quicken us to the duty enjoined.

Verse 1. Cast thy bread upon the waters; for thou shalt find it after many days. The root µjl lechem, designates bread, corn, and all kinds of meat which sustain life. It refers also to what is sown. Psalm 104:14. “That he may bring forth food out of the earth.” In all tropical climates, where the rains are periodical, the husbandman wades into the retiring rivers, where they have overflowed the country, and sows his corn on the waters, which sinks into the muddy depositions of the inundations, and thus procures an earlier vegetation. Then, after a hundred days, he finds his barley ripe, and other grain in due proportion of time. Therefore in all good works, let us sow in hope; for we shall rejoice in the day of harvest, and receive abundance of encrease.

1. Cast thy bread upon the waters — This metaphor is to be explained from the form of eastern loaves, which from all time have been thin and flat, and float off like shingles on a stream. The “bread” passes from sight and reach swiftly, and apparently beyond recovery, like our hard tack not soaking and falling apart readily, and may be sometimes recovered far down the stream. The scope of this verse is hypothetical, or of a supposed case. “Though one cast his bread upon the surface of a stream, he may, though long after, find it again.” That is, an investment, whether of toil, of benevolent giving, or good doing, which shows little promise of being remunerative, may in the end prove extremely advantageous. This prepares us for the precept next following.

V. 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. To eight-To as many as thou art able. For-Great calamities may come whereby thou mayest be brought to poverty, and so disabled from doing good.

Verse 2. Give a portion to seven] Never cease giving while thou seest a person in distress, and hast wherewithal to relieve him. 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.

Verse 2. Give a portion to seven — 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. And also to eight — To as many as thou art able. For thou knowest not what evil shall be, &c. — Great calamities may come, whereby thou mayest be brought to poverty, and so disabled from doing good. And moreover thou mayest possibly hereafter need the charity of others, which thou wilt have good reason to expect, through the powerful providence of God disposing men’s hearts to pity and help thee, if thou hast been kind and merciful to others; whereas, on the contrary, they can expect no mercy from God or men, who have showed no mercy to others.

Ver. 2. Give a portion to seven, and also to eight. When widows, orphans, and strangers in distress ask bread, forget all fears that thou thyself mayest want. We must all learn to trust in providence; therefore learn to be liberal. There is a God who will repay; and with an abundant blessing on thy cattle, and on thy lands. When God visits the land with short harvests, as he did England in the years 1795, 1799, and 1800, men are then particularly required to feed the hungry, and clothe the naked poor, and in a manner beyond our ordinary means.

2. Give a portion — That is, of thy bread. To seven, and also to eight — Meaning to no limited and selected number, but donating it widely and generously. “Seven” is often used in Scripture to suggest an exclusive number. Of those thus hospitably treated, some will be unthankful, but others will hold their kind treatment in grateful remembrance and in some emergency will repay it. But even where the generous man has reason to hope for nothing again, and even suffers from the sting of ingratitude, it is still good, when evil — reverse of fortune — may come, to comfort one’s self, as the thought did Job, that he “ate not his morsel alone” while he had it.

V. 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.

Verse 3. 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. 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.

Verse 3. If the clouds be full of rain, they empty themselves, &c. — 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. And if the tree fall, &c. — As if he had said, Therefore, let us just now 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.

3. If the tree fall — The idea of a reversal of fortune is continued. A “tree” by the rivers of water, fully flourishing, may be undermined and washed out in time, when the full clouds send down their floods, and the tree falls and lies utterly helpless. So one now prospering in trade, or, like Wolsey, in politics, may in an evil time “fall,” to lift up himself no more. Then if he, like “the tree,” has blessed others with shelter and generous fruit, they will take hold and lift him up.

V. 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.

Verse 4. 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 endeavouring 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.

Verse 4. He that observeth the wind, shall not sow, &c. — 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.

4. He that observeth the wind — The advice to liberality and freeheartedness takes now the form of expostulation. In the most simple forms of business some risk must be had. He who watches until the weather shall become perfectly and reliably favourable will waste in waiting both seedtime and harvest. So in gifts and hospitalities, some risks must be ventured of aiding worthless men; yet if one wait until he is sure of his man, he will be likely to aid and benefit nobody.

V. 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. 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.

Verse 5. 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.

Verse 5. As thou knowest not the way of 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. Nor how the bones do grow — That is, the whole body, which is elsewhere signified by the bones, because they are a principal part, and the very foundation and support of the body; that is, thou knowest not how, from small and unpromising beginnings, the various parts of the body, as nerves, arteries, veins, sinews, entrails, bones, flesh, and skin, are gradually formed, nourished, increased, and brought to perfection: even so thou knowest not the works of God — What God is doing, and will do with thee or others; the counsels and methods of his providence in the future time of thy life, what evil God will send upon the earth, how he will chastise or punish mankind for their sins, or how long he will continue thy life, or preserve to thee the enjoyment of thy property; or how soon he will call thee to an account. Therefore use the present opportunity, and commit thyself and all thy affairs to him in well doing.

5. The way of the spirit — Better, “The way of the” wind. Our utter ignorance of the commonest things in nature really extends to all the works and ways of God. The wind is viewless and trackless, though it surely blows; the growth of the embryo is a mystery, though it surely comes to birth. So with other works of God, who doeth all things.

V. 6. In the morning-Early and late, in all seasons and occasions; do it speedily and continually, be not weary of it. Sow-Do all good works. With-hold not-From working or giving.

Verse 6. 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.

Verse 6. In the morning — Early and late, in all seasons, and on all occasions; do it speedily and continually: be not weary of it. Sow thy seed — Do all good works, especially that of alms-giving, as sowing means, 2 Corinthians 9:6; Galatians 6:7. In the evening withhold not thy hand — From working, or giving. For thou knowest not whether shall prosper — Which shall prosper most; which shall best answer thine end, or do most good to others; or which shall tend most to the comfort of thy great and final account. For thy morning alms may possibly be given to an unworthy person, or to one who did not need them, and will abuse them; and thy evening alms may fall upon a person of eminent worth, or upon one in extreme necessity, who might possibly have perished, both in soul and body, if thou hadst not relieved and comforted him. Besides, at one time thou mayest give with a more pure intention, and a more single eye to the glory of God, and with more tender compassion to thy distressed fellow-creature, than at another time, and so the one will be more right and acceptable to God than the other. Or whether they shall be both alike good — Equally successful to the receiver or to the giver.

6. Sow thy seed — This precept is an inference. Diligence in labours calculated for good, will be sure of some return, perhaps of very copious returns. This beautiful verse, with its lively rhetorical figure, is often and aptly applied to the labours of the Christian ministry, and fits well to all deeds and efforts of benevolence. The next verse gives one sure return.

V. 7. Truly-It cannot be denied that life is in itself desirable.

Verse 7. 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,

Verses 7, 8. Truly, the light is sweet — It cannot be denied, that this present life is in itself a great blessing, and desirable; but it is not perpetual nor satisfactory: for, if a man live many years — Which is a privilege granted but to few persons comparatively; and rejoice in them all — Enjoy all the comforts, and escape all the imbitterness of human life all his days; yet let him remember the days of darkness — Of death, or the state of the dead, often expressed by darkness, as Job 10:21; Psalm 88:12; and here opposed to the foregoing light: for they shall be many — Far more than the days of this short life, especially if, to the days of the body’s lying in the dark grave, be added that greater and utter darkness reserved for impenitent sinners, which is everlasting. 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 a life more durable and satisfactory. All that cometh is vanity — All things which befall any man belonging only to this life, whether they be comfortable or vexatious, are but vain and inconsiderable, because they are short and transitory.

7. Light is sweet — A cheerful and happy temper is the unfailing reward of a life given to doing good. This verse should not be separated from the preceding. To none is the light of life so sweet as to those who, being delivered from selfishness and misanthropy, spend life in diligence and benevolence. Many beautiful instances will occur to every mind of men skilful and unremitting in business, yet liberal and kind in using their fortunes; and of those, too, who, having neither silver nor gold, have given such as they had to bless their race. Such are always cheerful, joyous people.

V. 8. Rejoice-Enjoy all the comforts, and escape all the embitterments of human life, all his days. Darkness-Of death, or of the state of the dead. Many-Far more than the days of this short life. All-All things which befall any man belonging only to this life, are but vain, because they are short and transitory.

Verse 8. 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, Ecclesiastes 7:36, has a good saying, similar to this: “Whatsoever thou takest in hand, remember thy END; and thou shalt never do amiss;” ouk amarthseiv, thou wilt not sin.

Verses 7, 8. Truly, the light is sweet — It cannot be denied, that this present life is in itself a great blessing, and desirable; but it is not perpetual nor satisfactory: for, if a man live many years — Which is a privilege granted but to few persons comparatively; and rejoice in them all — Enjoy all the comforts, and escape all the imbitterness of human life all his days; yet let him remember the days of darkness — Of death, or the state of the dead, often expressed by darkness, as Job 10:21; Psalm 88:12; and here opposed to the foregoing light: for they shall be many — Far more than the days of this short life, especially if, to the days of the body’s lying in the dark grave, be added that greater and utter darkness reserved for impenitent sinners, which is everlasting. 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 a life more durable and satisfactory. All that cometh is vanity — All things which befall any man belonging only to this life, whether they be comfortable or vexatious, are but vain and inconsiderable, because they are short and transitory.

8. But if, etc. — Better, Even though a man live many years let him rejoice in them all. This course of activity and kindness should be maintained to the last. In this way the longest life will have the longest sunshine. Not long ago Koheleth was urging the brevity of life, and the length of the abode in the grave, as the reason for grasping the largest possible amount of pleasure: now, from a higher view, he urges the same as the reason for the unceasing activity of nobler things — of kindness and generosity and benevolence.

V. 9. Rejoice-Indulge thy humour, and take thy fill of delights. And walk-Whatsoever thine eye or heart lusteth after, deny it not to them. But know-But in the midst of thy jollity consider thy reckoning.

Verse 9. 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 age. 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?

Verse 9. Rejoice, &c. — This is an ironical concession, like many which occur in the Scriptures, (see 1 Kings 18:27, and 22:15; Ezekiel 28:3, 4; Matthew 26:45,) and in other authors: O young man, in thy youth — He speaks to young men particularly, because they have both the greatest ability and the strongest inclination to pursue sensual pleasure, and are most impatient, either of restraint or admonition, Let thy heart cheer thee, &c. — Indulge thy humour. and take thy fill of delights. And walk in the way of thy heart, &c. — Whatsoever thine eye or heart lusteth after, deny it not to them. But know thou — But in the midst of thy feasting, jollity, and mirth, consider thy reckoning, and whether thou dost not purchase thy delights at too high a price: that for all these things — For all thy sinful lusts and follies; God will bring thee to judgment — Will force thee to appear before his judgment-seat, to account for all thy forgetfulness of him, and neglect of his service, thy misemployment of thy time and talents, and of all the gifts of his providence and grace, and for all thy carnal mirth, sensual pleasures, and the extravagances and exorbitances of thy youthful days, as well as of thy riper years.

9. Know thou, etc. — The writer now, like a mariner, discerns a final guiding star. Having looked at human life from various points, and reasoned his way through many theories and suggestions, he sees that, crowning every consideration, however copious, of earthly good, the true restraint and hope and consolation of the soul, at every turn of its fortune, is in the future judgment of God. Lifting his eye above the sad uniformity of sorrow and death, he discerns the great event of the hereafter, and is comforted.

V. 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. Evil-All evil desires, tho’ now they seem good to thee. 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.

Verse 10. Therefore remove sorrow] s[k 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.

ECCLESIASTES

Verse 10. Therefore remove sorrow — Sensual and disorderly lusts, which he elegantly calls sorrow, to intimate, that although such practices at present gratify men’s senses, yet they will shortly bring them to intolerable sorrows. And put away evil from thy flesh — All evil desires, though now they seem good to thee. For childhood and youth are 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.

10. Remove sorrow, etc. — In this verse the precept so often given is exactly reversed. The way has been, to reckon the present as every thing, and grasp all it has to give, because the future is vain and uncertain. Now Koheleth fixes his vision on the calm and crystal ages beyond the judgment, and urges the enjoyment of the present because it is “vanity,” and the future is every thing. Youth — Hebrew, the time of black hair, meaning the early prime — the juventus or military age — until forty-five years. Even this best and choicest part of human life is vanity compared with the hereafter.