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Commentary on Ecclesiastes 11 verses 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.
Put sorrow far from your flesh and sadness from your thoughts, except only that for your sins you should be constant in sadness. Cease not from labor, not even though you are rich, for the slothful person gains manifold guilt by his idleness.
In Scripture the spirit is continuously called “heart.”The passage therefore means: Even if we sometimes are caught up in anger, this “anger” should not be allowed into the “heart,” so that the anger does not become a permanent condition. And when suddenly a desire comes up in the part of the soul which deals with desire, this desire should not be transferred to the spirit and to the part of the soul that deals with reason. Otherwise it becomes a permanent condition and not just an affect or a precondition for this affect, but simply evil.… If “anger is banished from your heart,” you will not do evil through the members of your body. Whoever is caught by anger often fights and may even decide to kill. Thus, if you “banish anger from your heart,” then evil, which comes about through deeds, will vanish as well.
"Rejoice, O young man, in your youth; and let
your heart cheer you in the days of your youth, and walk in the ways of your
heart, and in the sight of your eyes: but know, that for all these things God
will bring you into judgement. Therefore remove sorrow from your heart, and put
away evil from your flesh: for childhood and youth are vanity. "
CHAPTER 12
Therefore, if anger has held out with most shameful boldness in the heart of any one of you until these holy days, now at least let it depart. [Thus] your prayer may proceed in peace and … may not stumble, tremble, or become mute under the pricking of conscience when it has come to that passage where it must say, “Forgive us our debts, as we forgive also our debtors.”
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SUMMARY
Ecclesiastes 11:10 delivers a potent imperative from the Preacher, urging individuals, particularly the young, to proactively cultivate inner peace and moral purity. It commands the diligent removal of vexation and grief from one's heart and the active avoidance of wicked actions from one's physical conduct. This urgent call to intentional, righteous living is grounded in the profound observation that the vibrant and vigorous seasons of childhood and youth are inherently transient and fleeting, akin to a vapor that quickly dissipates. The verse thus encapsulates a foundational principle for wise stewardship of life in light of its brevity, paving the way for the ultimate exhortation to remember one's Creator.
CONTEXT
Literary Context: Ecclesiastes 11:10 serves as a climactic summation of the Preacher's practical wisdom offered in Ecclesiastes 11:1-10. This preceding section encourages a proactive and diligent engagement with life's uncertainties, advising bold investment ("Cast your bread upon the waters," Ecclesiastes 11:1) and generous distribution of resources, acknowledging that one cannot foresee future outcomes. The Preacher also emphasizes the importance of enjoying the present blessings of life, particularly the light and pleasantness of life's days (Ecclesiastes 11:7), while simultaneously maintaining a sober awareness that "the days of darkness will be many" (Ecclesiastes 11:8). Verse 10 acts as a crucial transition, moving from the encouragement to embrace life's gifts to a solemn reminder of life's ephemeral nature. This sets the immediate stage for the direct and powerful call to remember one's Creator in the days of youth, before the inevitable decline of old age, as articulated in Ecclesiastes 12:1, thereby linking wise living in the present to ultimate accountability before God.
Historical & Cultural Context: The book of Ecclesiastes belongs to the Wisdom Literature genre of the Old Testament, traditionally attributed to King Solomon, referred to as "the Preacher" or Qoheleth. It reflects a profound philosophical and theological inquiry into the human condition "under the sun," a phrase frequently used to denote life from a purely earthly perspective. The cultural backdrop is ancient Israel, where wisdom was highly esteemed as the practical application of divine truth for navigating life successfully and righteously. The Preacher's observations about the brevity of life and the ultimate futility of many human endeavors, when pursued apart from God, resonate with a worldview that deeply acknowledged human mortality and the overarching sovereignty of God. The emphasis on the "heart" (lêb) as the seat of inner life and the "flesh" (bâsâr) as representing outward conduct reflects a holistic Hebrew understanding of the person, where inner disposition and external actions are inextricably linked. The pervasive concept of "vanity" (hebel), central to the book, underscores the transient and ultimately unsatisfying nature of all earthly pursuits when not anchored in divine purpose.
Key Themes: Ecclesiastes 11:10 significantly contributes to several profound themes woven throughout the book. Firstly, it powerfully reinforces the pervasive theme of Vanity (Hebel), emphasizing that even the most vibrant and seemingly enduring stages of childhood and youth are inherently fleeting and impermanent, akin to a mere breath or vapor (Ecclesiastes 1:2). This is not a call to despair but an urgent summons to wise living. Secondly, the verse highlights the theme of Enjoyment of Life, but with a critical moral and spiritual caveat: such enjoyment must be pursued within the bounds of righteousness and not squandered on internal turmoil or external wickedness. The Preacher consistently advocates for a joyful disposition as a gift from God (Ecclesiastes 9:7). Thirdly, the passage directly addresses Human Responsibility and Moral Conduct, issuing a clear imperative to actively guard one's inner life (heart) from vexation and one's outward actions (flesh) from corruption. Finally, it implicitly yet powerfully touches upon Mortality and the Passage of Time, serving as a poignant reminder that life's seasons are limited, thereby necessitating intentional living and a profound remembrance of God's ultimate judgment (Ecclesiastes 12:13-14).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 11:10 masterfully employs several potent literary devices to convey its urgent and profound message. The most prominent is the Imperative Mood, evident in the direct commands "remove" and "put away," which underscore the non-negotiable nature and urgency of the Preacher's counsel. There is a clear use of Synthetic Parallelism in the structure of the first two clauses ("remove sorrow from thy heart, and put away evil from thy flesh"), where the second line expands upon or completes the thought of the first, creating a balanced and emphatic call to both internal and external purity. Metonymy or Synecdoche is employed through the use of "heart" to represent one's entire inner emotional, intellectual, and volitional life, and "flesh" to signify one's physical body and outward conduct. These terms stand for the whole person, highlighting a holistic approach to wise living. Finally, the verse's concluding statement, "for childhood and youth [are] Vanity," serves as a powerful Justification for the preceding commands and reiterates the central Theme of "Hebel" (futility/transience) that pervades the entire book, thereby underscoring the precious, yet fleeting, nature of life's early stages and the necessity of intentional living.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 11:10 offers profound theological insight by asserting that human life, particularly its vibrant early stages, is a precious yet temporary gift from God. This inherent transience, encapsulated by the term "vanity" (hebel), does not imply meaninglessness but rather emphasizes the urgent necessity of living wisely and righteously within the finite time allotted. The verse powerfully underscores the biblical principle of human responsibility for one's inner state and outward actions, recognizing that both internal sorrow and external evil can significantly hinder a life lived in accordance with God's will and purpose. It implicitly calls for a mindful and intentional stewardship of time, energy, and moral choices, reminding us that true wisdom involves acknowledging our mortality and making decisions that honor God, rather than succumbing to internal vexation or external corruption. Theologically, it is a stirring call to embrace intentionality, moral integrity, and a God-conscious perspective as a direct response to the brevity of life.
REFLECTION AND APPLICATION
Ecclesiastes 11:10 offers timeless and profoundly practical wisdom that resonates deeply with the human experience across all generations. It challenges us to actively and intentionally engage in the cultivation of our inner lives and the integrity of our external conduct. In a world often plagued by anxiety, stress, and moral compromise, the command to "remove sorrow from thy heart" is a powerful invitation to practice spiritual disciplines that foster genuine peace, contentment, and unwavering trust in God, rather than allowing worry, bitterness, or resentment to take root and consume us. This might involve consistent prayer, contemplative meditation on Scripture, cultivating a spirit of gratitude, or seeking wise, godly counsel. Similarly, the directive to "put away evil from thy flesh" calls for a conscious and unwavering commitment to moral integrity in all facets of life—our words, actions, relationships, and even our engagement with digital spaces. Recognizing that "childhood and youth are vanity" is a sobering yet ultimately liberating truth. It urges us, regardless of our current age or season of life, to deeply value the present moment, to invest our finite time and precious energy in what truly matters from an eternal perspective, and to live with a profound sense of purpose and urgency, knowing that our earthly journey is finite. This perspective encourages us to diligently pursue wisdom, cultivate virtue, and build a legacy that transcends the fleeting nature of temporal existence, focusing on what holds eternal value.
Questions for Reflection
FAQ
Does "vanity" in Ecclesiastes 11:10 mean that life is meaningless or hopeless?
Answer: Not at all. The Hebrew word hebel (H1892), translated "vanity," does not imply nihilism or that life is without purpose. Instead, it conveys the idea of something fleeting, transient, insubstantial, or vaporous—like a breath or a wisp of smoke. When applied to "childhood and youth," it emphasizes their temporary nature and the swift passage of these vibrant seasons. The Preacher is not saying these stages are inherently meaningless, but rather that they are brief and quickly pass, making wise stewardship of them crucial. This understanding serves as a powerful motivation to live wisely and intentionally during these precious, limited seasons, rather than squandering them on sorrow or evil. The book of Ecclesiastes, while acknowledging life's uncertainties and transience, ultimately concludes with a call to fear God and keep His commandments (Ecclesiastes 12:13), which gives ultimate meaning and purpose to human existence.
How can one "remove sorrow from thy heart" when life is full of difficulties and suffering?
Answer: The command to "remove sorrow" (H3708, kaʻaç, vexation/grief) is not a call to deny pain or suppress legitimate emotions, but rather to actively prevent internal turmoil, bitterness, or despair from dominating one's heart and hindering wise living. It implies a conscious and disciplined effort to guard one's inner peace. This can involve cultivating a deep trust in God's sovereignty amidst trials, practicing gratitude even in challenging circumstances, seeking spiritual solace through prayer and diligent study of Scripture, and choosing to cultivate a mindset that prioritizes joy and contentment over bitterness or consuming anxiety. While sorrow is an inevitable part of the human experience in a fallen world, the verse encourages us not to let it define or consume us, especially during the precious, fleeting seasons of youth. It aligns with other biblical wisdom that encourages a joyful heart (Proverbs 17:22) and casting all anxieties upon God (1 Peter 5:7).
Is Ecclesiastes 11:10 only relevant for young people, or does it apply to all ages?
Answer: While the verse specifically mentions "childhood and youth," making it particularly poignant for a younger audience, its underlying principles are universally applicable to people of all ages. The Preacher's primary audience for this specific exhortation is indeed the young, urging them to make wise choices during their formative and most vigorous years before the vigor of youth inevitably fades. However, the core message—that life is transient and therefore should be lived with intentionality, moral integrity, and a guarded heart—remains a vital truth for every stage of life. Every season of life is fleeting, and the call to remove sorrow and put away evil remains a lifelong pursuit for anyone seeking to live wisely and righteously before God. The profound wisdom of this verse encourages all individuals, regardless of their current age, to make the absolute most of the time they have been given, recognizing its precious and finite nature (Ephesians 5:15-16).
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 11:10, with its urgent and practical call to remove sorrow and evil in light of life's brevity, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "sorrow" (kaʻaç) that so often vexes the human heart, rooted in sin, fear, and the inherent uncertainties of a fallen world, is perfectly addressed by Christ, who is our ultimate peace. He extends a gracious invitation to all who are weary and burdened by the cares of this life to come to Him for rest (Matthew 11:28), offering a profound and abiding peace that the world itself cannot give or take away (John 14:27). Furthermore, the imperative to "put away evil from thy flesh" points directly to Christ's redemptive and transformative work. He is the Lamb of God who takes away the sin of the world, and through His sacrificial death and glorious resurrection, believers are not only forgiven of their sins but are also empowered by the indwelling Holy Spirit to live lives that are genuinely free from the dominion and power of sin (Romans 6:6). The "vanity" (hebel) of childhood and youth, and indeed of all earthly life when lived apart from God, is wonderfully transcended in Christ. While our earthly days are undeniably fleeting, in Him we discover the promise of eternal life (John 3:16) and a divine purpose that endures far beyond this temporal existence. Living for Christ infuses ultimate meaning and lasting significance into our fleeting days, transforming what would otherwise be "vanity" into a life lived for eternal glory and the praise of God (Colossians 3:1-4). He is the very wisdom of God, enabling us to truly number our days and apply our hearts to what genuinely matters for eternity (1 Corinthians 1:30).