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Ecclesiastes
Chapter Eleven
New King James Version (NKJV)
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
Ecclesiastes 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
Ecclesiastes 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
Ecclesiastes 11:9.
Ecclesiastes 11:1 Cast your bread
upon the waters
For you will find it after many days.
YLT 1Send forth thy bread on the
face of the waters
For in the multitude of the days thou dost find it.
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 Isaiah 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
Revelation 17:15;
as Ecclesiastes 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
Luke 12:12. Jarchi
instances in Jethro. NoldiusF16Ebr. Concord. Partic. p. 155. No.
704. 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 Daniel 11:20.
Ecclesiastes 11:2 2 Give
a serving to seven
and also to eight
For you do not know what evil will be on
the earth.
YLT 2Give a portion to seven
and even to eight
For thou knowest not what evil is on the earth.
Give a portion to seven
and also to eight
.... Or
a
"part"F17חלק "partem"
Pagninus
Montanus
Munster
Vatablus
Drusius
Junius & Tremellius
Piscator
&c. ; 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
1 Timothy 5:8; but
a man is to give of such things that he has
ordinarily
and not all that he
has
Luke 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
Luke 6:30; compare
with this phrase Micah 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 Luke 16:9.
Ecclesiastes 11:3 3 If
the clouds are full of rain
They empty themselves upon the earth; And
if a tree falls to the south or the north
In the place where the tree falls
there it shall lie.
YLT 3If the thick clouds are
full of rain
On the earth they empty [themselves]; And if a tree doth fall in
the south or to the north
The place where the tree falleth
there it is.
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
Matthew 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 Revelation 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 Ecclesiastes 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.
Ecclesiastes 11:4 4 He
who observes the wind will not sow
And he who regards the clouds will not
reap.
YLT 4Whoso is observing the wind
soweth not
And whoso is looking on the thick clouds reapeth not.
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.
Ecclesiastes 11:5 5 As
you do not know what is the way of the wind
[a] Or
how the bones grow in the womb of her who is with child
So you do not
know the works of God who makes everything.
YLT 5As thou knowest not what
[is] the way of the spirit
How -- bones in the womb of the full one
So thou
knowest not the work of God who maketh the whole.
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"F18הרוח "venti"
Pagninus
Montanus
Junius & Tremellius
Piscator
Drusius
Mercerus
Amama
Cocceius
Gejerus
Rambachius; so Broughton
and the Syriac and Arabic
versions.
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"F19בבטן המלאה "in utero
pleno"
Mercerus
Gejerus
Gussetius
p. 936. "in ventre pleno"
Cocceius
so Aben Ezra. ; 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.
Ecclesiastes 11:6 6 In
the morning sow your seed
And in the evening do not withhold your hand; For
you do not know which will prosper
Either this or that
Or whether both alike will
be good.
YLT 6In the morning sow thy
seed
And at even withdraw not thy hand
For thou knowest not which is right
this or that
Or whether both of them alike [are] good.
In the morning sow thy seed
.... Do all good works
early and diligently
which is expressed by sowing in righteousness
Hosea 10:12;
particularly alms deeds
often signified by sowing seed
Psalm 112:9
2 Corinthians 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
2 Corinthians 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.
Ecclesiastes 11:7 7 Truly
the light is sweet
And it is pleasant for the eyes to behold the sun;
YLT 7Sweet also [is] the light
And good for the eyes to see 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
Proverbs 6:23
2 Peter 1:19; but
may be better applied unto the Gospel
which is a great and glorious light
Isaiah 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
1 Peter 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
Psalm 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 moonF20Laert. in Vita Anaxag. p.
95. Lactant. de Fals. Sap. l. 3. c. 9. ;'
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 itF21Plutarch
vol. 2. p. 1094. .'
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 Ecclesiastes 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 Ecclesiastes 11:8.
This may he applied to Christ
the sun of righteousness
Psalm 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
1 Peter 1:8.
Ecclesiastes 11:8 8 But
if a man lives many years And rejoices in them all
Yet let him remember
the days of darkness
For they will be many. All that is coming is
vanity.
YLT 8But
if man liveth many
years
In all of them let him rejoice
And remember the days of darkness
For
they are many! all that is coming [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"F23בכלם ישמח "in eis omnibus
laetetur"
Junius & Tremellius
Mercerus
Cocceius
Gejerus. ; 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"F24כי הרבה יהיה "quia multi
sint"
Amama
so some in Drusius; "quod multi futuri sint"
Piscator
Gejerus
Rambachius. ; 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 Ecclesiastes 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.
Ecclesiastes 11:9 9 Rejoice
O young man
in your youth
And let your heart cheer you in the days of your
youth; Walk in the ways of your heart
And in the sight of your eyes; But know
that for all these God will bring you into judgment.
YLT 9Rejoice
O young man
in
thy childhood
And let thy heart gladden thee in days of thy youth
And walk in
the ways of thy heart
And in the sight of thine eyes
And know thou that for
all these
Doth God 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
Psalm 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 1 Kings 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 Ecclesiastes 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
Ecclesiastes 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. HerodotusF25Euterpe
sive l. 2. c. 78. 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.
Ecclesiastes 11:10 10 Therefore
remove sorrow from your heart
And put away evil from your flesh
For childhood
and youth are vanity.
YLT 10And turn aside anger from
thy heart
And cause evil to pass from thy flesh
For the childhood and the age
[are] vanity!
Therefore remove sorrow from thy heart
.... Worldly
sorrow
as opposed to lawful mirth and cheerfulness
and especially to
spiritual joy: or "anger"F26כעס
"iram"
Pagninus
Montanus
Mercerus; "indignationem"
Junius & Tremellius
Piscator
Gejerus; "God's anger"
Broughton.
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"
2 Timothy 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 wordF1השחרות "ortus" Junius & Tremellius;
"aurora"
Cocceius
Gejerus
so Aben Ezra and Ben Melech; "dies
nigredinis pili"; so the Targum
and Abendana.
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.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)