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Commentary on Ecclesiastes 1 verses 9–11
Two things we are apt to take a great deal of pleasure and satisfaction in, and value ourselves upon, with reference to our business and enjoyments in the world, as if they helped to save them from vanity. Solomon shows us our mistake in both.
1.The novelty of the invention, that it is such as was never known before. How grateful is it to think that none ever made such advances in knowledge, and such discoveries by it, as we, that none ever made such improvements of an estate or trade, and had the art of enjoying the gains of it, as we have. Their contrivances and compositions are all despised and run down, and we boast of new fashions, new hypotheses, new methods, new expressions, which jostle out the old, and put them down. But this is all a mistake: The thing that is, and shall be, is the same with that which has been, and that which shall be done will be but the same with that which is done, for there is no new thing under the sun, Ecc 1:9. It is repeated (Ecc 1:10) by way of question, is there any thing of which it may be said, with wonder, See, this is new; there never was the like? It is an appeal to observing men, and a challenge to those that cry up modern learning above that of the ancients. Let them name any thing which they take to be new, and though perhaps we cannot make it to appear, for want of the records of former times, yet we have reason to conclude that it has been already of old time, which was before us. What is there in the kingdom of nature of which we may say, This is new? The works were finished from the foundation of the world (Heb 4:3); things which appear new to us, as they do to children, are not so in themselves. The heavens were of old; the earth abides for ever; the powers of nature and the links of natural causes are still the same that ever they were. In the kingdom of Providence, though the course and method of it have not such known and certain rules as that of nature, nor does it go always in the same track, yet, in the general, it is still the same thing over and over again. Men's hearts, and the corruptions of them, are still the same; their desires, and pursuits, and complaints, are still the same; and what God does in his dealings with men is according to the scripture, according to the manner, so that it is all repetition. What is surprising to us needs not be so, for there has been the like, the like strange advancements and disappointments, the like strange revolutions and sudden turns, sudden turns of affairs; the miseries of human life have always been much the same, and mankind tread a perpetual round, and, as the sun and wind, are but where they were. Now the design of this is, (1.) To show the folly of the children of men in affecting things that are new, in imagining that they have discovered such things, and in pleasing and priding themselves in them. We are apt to nauseate old things, and to grow weary of what we have been long used to, as Israel of the manna, and covet, with the Athenians, still to tell and hear of some new thing, and admire this and the other as new, whereas it is all what has been. Tatianus the Assyrian, showing the Grecians how all the arts which they valued themselves upon owed their original to those nations which they counted barbarous, thus reasons with them: "For shame, do not call those things eurēseis - inventions, which are but mimēseis - imitations." (2.) To take us off from expecting happiness or satisfaction in the creature. Why should we look for it there, where never any yet have found it? What reason have we to think that the world should be any kinder to us than it has been to those that have gone before us, since there is nothing in it that is new, and our predecessors have made as much of it as could be made? Your fathers did eat manna, and yet they are dead. See Joh 8:8, Joh 8:9; Joh 6:49. (3.) To quicken us to secure spiritual and eternal blessings. If we would be entertained with new things, we must acquaint ourselves with the things of God, get a new nature; then old things pass away, and all things become new, Co2 5:17. The gospel puts a new song into our mouths. In heaven all is new (Rev 21:5), all new at first, wholly unlike the present state of things, a new world indeed (Luk 20:35), and all new to eternity, always fresh, always flourishing. This consideration should make us willing to die, That in this world there is nothing but the same over and over again, and we can expect nothing from it more or better than we have had.
2.The memorableness of the achievement, that it is such as will be known and talked of hereafter. Many think they have found satisfaction enough in this, that their names shall be perpetuated, that posterity will celebrate the actions they have performed, the honours they have won, and the estates they have raised, that their houses shall continue for ever (Psa 49:11); but herein they deceive themselves. How many former things and persons were there, which in their day looked very great and made a mighty figure, and yet there is no remembrance of them; they are buried in oblivion. Here and there one person or action that was remarkable met with a kind historian, and had the good hap to be recorded, when at the same time there were others, no less remarkable, that were dropped: and therefore we may conclude that neither shall there be any remembrance of things to come, but that which we hope to be remembered by will be either lost or slighted.
If oblivion has overtaken things which were, do not be surprised; for those that now are will also be veiled in oblivion. When our nature inclined to evil we became forgetful of the good; when we are set free again for the good, evil in turn will be veiled in oblivion. For I think this is the meaning of the text, in which he says, “There is no memory for the first, and indeed for those who come last there will be no memory of them.” It is as if he were saying that the memory of events which followed our blessed state at the beginning, through which humanity has come to be among evils, will be obliterated by what again supervenes at the end. For “there will be no memory of them with those who have come to be at the last.” That means, the final restoration will make the memory of evil things utterly vanish in our nature, in Jesus Christ our Lord, to whom be the glory forever and ever.
If they are swallowed up in oblivion, do not wonder because the present will suffer the same fate. Because nature tends towards evil, we are forgetful of the good; but when enjoyment of the good returns, oblivion envelopes evil. We have no remembrance of the first and last things which is as though he said that the events which introduced evil after man’s original blessed state will erase the memory the last things. No such memory will exist in the future; the last state [hē eschatē katastasis] will utterly destroy the memory of evil deeds in Christ Jesus our Lord, to whom be glory forever and ever. Amen.
"There is
no remembrance of former things; neither shall there be any remembrance of
things that are to come with those that shall come after." In the same
way as the past is concealed for us in forgetfulness, thus it is with those
things which are either done now, or will be done. And because of this those men who have yet to
be born, will not be able to know these things, and will live life in silence,
and will be obscured as if they never existed, and that verse will be
fulfilled, which says, "vanity of vanities, all is vanity", for even
the Seraphim, the first and last, cover up their feet on account of the
appearance of God. The Septuagint is
similar here: "There is no memory of former things, and even of things
which are to come, there will be no memory for them with those who will come
after." That is observed from the
Gospel because those who were first in time are first "before all others". [Cfr Matth. 20, 16.] And because God who is benevolent and
forgiving remembers all things no matter how insignificant, he will not give as
much glory to those who deserve to be first on account of their faults, as he
will give to those who humbly wanted to be first. And so it says consequently: "there is
no memory of the wise more than of the fool for ever." [Eccl. 2, 16.]
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SUMMARY
Ecclesiastes 1:11 presents a poignant reflection on the ephemeral nature of human memory and legacy, serving as a foundational statement for the Preacher's overarching declaration of "vanity" or "futility" (Hebrew: hebel) in earthly pursuits. This verse asserts that just as the accomplishments and lives of past generations have largely faded into oblivion, so too will those of the present be forgotten by future inhabitants of the earth, underscoring the profound transience of all human endeavors when viewed from a purely temporal perspective "under the sun."
CONTEXT
Literary Context: This verse is strategically placed early in the Book of Ecclesiastes, immediately following Qoheleth's initial observations on the monotonous and seemingly meaningless cycles of the natural world and human toil. Having surveyed the sun's ceaseless journey, the wind's endless circuits, and rivers' perpetual flow without filling the sea, as detailed in Ecclesiastes 1:5-7, the Preacher shifts his focus to the human experience. The preceding verse, Ecclesiastes 1:10, directly introduces the idea that "there is no remembrance of former things," setting the stage for verse 11 to expand this concept by extending the principle of forgetfulness to future generations. This reinforces the pervasive theme of "hebel" (vanity/futility) first articulated in Ecclesiastes 1:2, establishing a critical premise for the Preacher's subsequent philosophical explorations into the meaning of life.
Historical & Cultural Context: The Book of Ecclesiastes, traditionally attributed to King Solomon (Qoheleth, "the Preacher" or "Teacher"), emerges from the wisdom tradition of ancient Israel, yet it offers a uniquely skeptical and introspective perspective. In ancient Near Eastern societies, the pursuit of a lasting name, a significant legacy, and numerous progeny were paramount for achieving a form of immortality and remembrance. Kings, scribes, and even common people strove to leave their mark, often through monumental building projects, written records, or a flourishing family line. The Preacher's radical questioning of these deeply ingrained cultural aspirations, asserting that even memory itself is fleeting, would have been profoundly counter-cultural. This challenges the very foundations of societal efforts to secure a lasting legacy, suggesting that human endeavors in this regard are ultimately futile in the grand scheme of time. This perspective stands in stark contrast to, though it complements, other wisdom literature like Proverbs, which often emphasizes the enduring benefits of righteous living and the blessed memory of the just.
Key Themes: Ecclesiastes 1:11 powerfully contributes to several core themes woven throughout the book. Firstly, it emphatically underscores the transience of human memory and legacy. By stating that neither past nor future achievements will be remembered, the verse highlights the impermanence of human fame, accomplishments, and even the very existence of past generations. This directly feeds into the pervasive theme of futility (hebel), suggesting that striving for earthly recognition or a lasting mark is ultimately a pursuit of "wind" or "chasing after the wind," as expressed in Ecclesiastes 1:14. Secondly, it reinforces the cyclical nature of existence, echoing the natural cycles observed earlier in Ecclesiastes 1. Just as the sun rises and sets, and rivers flow endlessly, so too do generations come and go, each fading into obscurity, making way for the next to experience the same fleeting reality. This relentless cycle contributes to the Preacher's sense of weariness and the apparent lack of true novelty "under the sun," a sentiment articulated in Ecclesiastes 1:9.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 1:11 employs several powerful literary devices to convey its message of transience and futility. The most prominent is Repetition, specifically of the word "remembrance" (H2146), which appears twice. This repetition underscores the pervasive and inescapable nature of forgetfulness, applying it equally to the past and the future. The verse also utilizes a striking form of Parallelism, contrasting "former things" with "things that are to come," creating a balanced yet profoundly bleak statement about the universal scope of human oblivion. This structural symmetry highlights the inescapable cycle of forgotten history. There is also an element of Irony in the Preacher's declaration: while he himself is recording these observations for future generations in a book intended to be remembered, he simultaneously states that those generations will forget. This highlights the inherent paradox of striving for a lasting legacy in a world where memory is fleeting. The overall Tone is one of profound melancholy and resignation, characteristic of Qoheleth's initial observations "under the sun."
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 1:11, while seemingly pessimistic, serves as a crucial theological counterpoint to human pride and self-sufficiency. It challenges the human inclination to seek ultimate meaning and lasting significance in earthly achievements, fame, or legacy. From a biblical perspective, the fleeting nature of human memory contrasts sharply with the eternal and perfect remembrance of God. While human efforts and names may fade into obscurity, God's knowledge and remembrance are everlasting. This verse implicitly points to the need for a transcendent hope, one not rooted in the ephemeral "under the sun" realities, but in the enduring character and purposes of the Creator. It sets the stage for the book's eventual conclusion, which calls for fearing God and keeping His commandments, recognizing that true meaning and lasting significance are found only in relationship with Him, whose memory and judgment are eternal.
REFLECTION AND APPLICATION
Ecclesiastes 1:11, though initially disquieting, offers profound liberation and a necessary reorientation of priorities. If human memory and earthly legacy are truly so fleeting, then the relentless pressure to achieve perpetual fame or leave an indelible mark on history is revealed as a "striving after wind." This understanding frees us from the exhausting pursuit of external validation and encourages a deeper introspection into what truly holds lasting value. Instead of agonizing over what future generations will remember of us, we are invited to focus on living faithfully in the present moment, stewarding the gifts and opportunities God has given us, and investing in eternal realities. Our ultimate purpose is not to be remembered by man, but to be known by God and to live for His glory. This perspective encourages humility, contentment, and a redirection of energy from building earthly monuments to cultivating a vibrant, obedient relationship with our Creator, whose remembrance is eternal and whose purposes endure beyond the fleeting cycles of human history.
Questions for Reflection
FAQ
Does Ecclesiastes 1:11 suggest that all human effort is meaningless?
Answer: Not necessarily "meaningless" in an absolute sense, but rather "futile" or "vain" (Hebrew: hebel) when pursued as an end in itself, particularly in the context of achieving lasting earthly remembrance or ultimate satisfaction. The Preacher's point is that human efforts, when viewed "under the sun" (i.e., from a purely earthly perspective, without reference to God), do not yield ultimate, enduring satisfaction or a permanent legacy. The verse highlights the impermanence of human memory and achievements, suggesting that even the most significant deeds will eventually be forgotten by subsequent generations. However, the book ultimately concludes that fearing God and keeping His commandments is the whole duty of man, as stated in Ecclesiastes 12:13, implying that true meaning and lasting purpose are found in a right relationship with the eternal God, not in fleeting human recognition.
How does this verse reconcile with the biblical emphasis on remembering God's works and passing on heritage?
Answer: Ecclesiastes 1:11 primarily addresses human remembrance of human deeds and achievements, emphasizing its inherent impermanence. This contrasts sharply with the biblical imperative for humanity to remember God's mighty acts, His covenant faithfulness, and His laws, and to diligently pass this knowledge on to future generations, as commanded in passages like Deuteronomy 6:6-7. The Preacher's lament is about the natural human tendency to forget and the inherent limitation of human memory in the face of vast time. It does not negate the spiritual command to remember God and His word. In fact, it implicitly underscores the eternal importance of God's remembrance and His truth, which stands in stark contrast to the fleeting nature of human fame and accomplishments. The book ultimately calls for remembering one's Creator, as exhorted in Ecclesiastes 12:1.
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 1:11, with its stark declaration of the fleeting nature of human memory and legacy, finds its ultimate answer and profound reversal in the person and work of Jesus Christ. The Preacher's lament that "no remembrance of former things" exists, and that future generations will likewise forget, highlights the fundamental human longing for lasting significance in a world where all earthly endeavors are subject to decay and oblivion. Christ, however, offers an eternal and unshakeable remembrance. Unlike human names and deeds that fade, the name of Jesus Christ endures forever, "a name that is above every name" to which every knee will bow, as declared in Philippians 2:9-10. His sacrifice on the cross, the ultimate act of love and redemption, is not subject to human forgetfulness but is eternally remembered by God and commemorated by believers until His return, as instructed in 1 Corinthians 11:26. Furthermore, for those who are "in Christ," their lives are not lost to the sands of time but are eternally inscribed in the Lamb's Book of Life, ensuring their eternal presence in the New Jerusalem, as promised in Revelation 21:27. The transient human legacy is superseded by an eternal inheritance in Christ, imperishable, undefiled, and unfading, kept in heaven for us, as beautifully described in 1 Peter 1:3-4. In Him, the futility "under the sun" gives way to a hope that transcends time, promising not just remembrance, but resurrection and eternal life in the presence of the One who "is the same yesterday and today and forever," as affirmed in Hebrews 13:8.