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Commentary on Ecclesiastes 11 verses 1–6
Solomon had often, in this book, pressed it upon rich people to take the comfort of their riches themselves; here he presses it upon them to do good to others with them and to abound in liberality to the poor, which will, another day, abound to their account. Observe,
I. How the duty itself is recommended to us, Ecc 11:1. 1. Cast thy bread upon the waters, thy bread-corn upon the low places (so some understand it), alluding to the husbandman, who goes forth, bearing precious seed, sparing bread-corn from his family for the seedness, knowing that without that he can have no harvest another year; thus the charitable man takes from his bread-corn for seed-corn, abridges himself to supply the poor, that he may sow beside all waters (Isa 32:20), because as he sows so he must reap, Gal 6:7. We read of the harvest of the river, Isa 23:3. Waters, in scripture, are put for multitudes (Rev 16:5), and there are multitudes of poor (we do not want objects of charity); waters are put also for mourners: the poor are men of sorrows. Thou must give bread, the necessary supports of life, not only give good words but good things, Isa 58:7. It must be thy bread, that which is honestly got; it is no charity, but injury, to give that which is none of our own to give; first do justly, and then love mercy. "Thy bread, which thou didst design for thyself, let the poor have a share with thee, as they had with Job, Job 31:17. Give freely to the poor, as that which is cast upon the waters. Send it a voyage, send it as a venture, as merchants that trade by sea. Trust it upon the waters; it shall not sink."
2."Give a portion to seven and also to eight, that is, be free and liberal in works of charity." (1.) "Give much if thou hast much to give, not a pittance, but a portion, not a bit or two, but a mess, a meal; give a large dole, not a paltry one; give good measure (Luk 6:38); be generous in giving, as those were when, on festival days, they sent portions to those for whom nothing was prepared (Neh 8:10), worthy portions." (2.) "Give to many, to seven, and also to eight; if thou meet with seven objects of charity, give to them all, and then, if thou meet with an eighth, give to that, and if with eight more, give to them all too. Excuse not thyself with the good thou hast done from the good thou hast further to do, but hold on, and mend. In hard times, when the number of the poor increases, let thy charity be proportionably enlarged." God is rich in mercy to all, to us, though unworthy; he gives liberally, and upbraids not with former gifts, and we must be merciful as our heavenly Father is.
II. The reasons with which it is pressed upon us. Consider,
1.Our reward for well-doing is very certain. "Though thou cast it upon the waters, and it seem lost, thou thinkest thou hast given thy good word with it and art likely never to hear of it again, yet thou shalt find it after many days, as the husbandman finds his seed again in a plentiful harvest and the merchant his venture in a rich return. It is not lost, but well laid out, and well laid up; it brings in full interest in the present gifts of God's providence, and graces and comforts of his Spirit; and the principal is sure, laid up in heaven, for it is lent to the Lord." Seneca, a heathen, could say, Nihil magis possidere me credam, quam bene donata - I possess nothing so completely as that which I have given away. Hochabeo quodcunque dedi; hae sunt divitiae certae in quacunque sortis humanae levitate - Whatever I have imparted I still possess; these riches remain with me through all the vicissitudes of life. "Thou shalt find it, perhaps not quickly, but after many days; the return may be slow, but it is sure and will be so much the more plentiful." Wheat, the most valuable grain, lies longest in the ground. Long voyages make the best returns.
2.Our opportunity for well-doing is very uncertain: "Thou knowest not what evil may be upon the earth, which may deprive thee of thy estate, and put thee out of a capacity to do good, and therefore, while thou hast wherewithal, be liberal with it, improve the present season, as the husbandman in sowing his ground, before the frost comes." We have reason to expect evil upon the earth, for we are born to trouble; what the evil may be we know not, but that we may be ready for it, whatever it is, it is our wisdom, in the day of prosperity, to be in good, to be doing good. Many make use of this as an argument against giving to the poor, because they know not what hard times may come when they may want themselves; whereas we should therefore the rather be charitable, that, when evil days come, we may have the comfort of having done good while we were able; we would then hope to find mercy both with God and man, and therefore should now show mercy. If by charity we trust God with what we have, we put it into good hands against bad times.
III. How he obviates the objections which might be made against this duty and the excuses of the uncharitable.
1.Some will say that what they have is their own and they have it for their own use, and will ask, Why should we cast it thus upon the waters? Why should I take my bread, and my flesh, and give it to I know not whom? So Nabal pleaded, Sa1 25:11. "Look up, man, and consider how soon thou wouldest be starved in a barren ground, if the clouds over thy head should plead thus, that they have their waters for themselves; but thou seest, when they are full of rain, they empty themselves upon the earth, to make it fruitful, till they are wearied and spent with watering it, Job 37:11. Are the heavens thus bountiful to the poor earth, that is so far below them, and wilt thou grudge thy bounty to thy poor brother, who is bone of thy bone? Or thus: some will say, Though we give but little to the poor, yet, thank God, we have as charitable a heart as any." Nay, says Solomon, if the clouds be full of rain, they will empty themselves; if there be charity in the heart, it will show itself, Jam 2:15, Jam 2:16. He that draws out his soul to the hungry will reach forth his hand to them, as he has ability.
2.Some will say that their sphere of usefulness is low and narrow; they cannot do the good that they see others can, who are in more public stations, and therefore they will sit still and do nothing. Nay, says he, in the place where the tree falls, or happens to be, there it shall be, for the benefit of those to whom it belongs; every man must labour to be a blessing to that place, whatever it is, where the providence of God casts him; wherever we are we may find good work to do if we have but hearts to do it. Or thus: some will say, "Many present themselves as objects of charity who are unworthy, and I do not know whom it is fit to give it to." "Trouble not thyself about that" (says Solomon); "give as discreetly as thou canst, and then be satisfied that, though the person should prove undeserving of thy charity, yet, if thou give it with an honest heart, thou shalt not lose thy reward; which way soever the charity is directed, north or south, thine shall be the benefit of it." This is commonly applied to death; therefore let us do good, and, as good trees, bring forth the fruits of righteousness, because death will shortly come and cut us down, and we shall then be determined to an unchangeable state of happiness or misery according to what was done in the body. As the tree falls at death, so it is likely to lie to all eternity.
3.Some will object the many discouragements they have met with in their charity. They have been reproached for it as proud and pharisaical; they have but little to give, and they shall be despised if they do not give as others do; they know not but their children may come to want it, and they had better lay it up for them; they have taxes to pay and purchases to make; they know not what use will be made of their charity, nor what construction will be put upon it; these, and a hundred such objections, he answers, in one word (Ecc 11:4): He that observes the wind shall not sow, which signifies doing good; and he that regards the clouds shall not reap, which signifies getting good. If we stand thus magnifying every little difficulty and making the worst of it, starting objections and fancying hardship and danger where there is none, we shall never go on, much less go through with our work, nor make any thing of it. If the husbandman should decline, or leave off, sowing for the sake of every flying cloud, and reaping for the sake of every blast of wind, he would make but an ill account of his husbandry at the year's end. the duties of religion are as necessary as sowing and reaping, and will turn as much to our own advantage. The discouragements we meet with in these duties are but as winds and clouds, which will do us no harm, and which those that put on a little courage and resolution will despise and easily break through. Note, Those that will be deterred and driven off by small and seeming difficulties from great and real duties will never bring any thing to pass in religion, for there will always arise some wind, some cloud or other, at least in our imagination, to discourage us. Winds and clouds are in God's hands, are designed to try us, and our Christianity obliges us to endure hardness.
4.Some will say, "We do not see in which way what we expend in charity should ever be made up to us; we do not find ourselves ever the richer; why should we depend upon the general promise of a blessing on the charitable, unless we saw which way to expect the operation of it?" To this he answers, "Thou knowest not the work of God, nor is it fit thou shouldst. Thou mayest be sure he will make good his word of promise, though he does not tell thee how, or which way, and though he works in a way by himself, according to the counsels of his unsearchable wisdom. He will work, and none shall hinder; but then he will work and none shall direct or prescribe to him. The blessing shall work insensibly but irresistibly. God's work shall certainly agree with his word, whether we see it or no." Our ignorance of the work of God he shows, in two instances: - (1.) We know not what is the way of the Spirit, of the wind (so some), we know not whence it comes, or whither it goes, or when it will turn; yet the seamen lie ready waiting for it, till it turns about in favour of them; so we must do our duty, in expectation of the time appointed for the blessing. Or it may be understood of the human soul; we know that God made us, and gave us these souls, but how they entered into these bodies, are united to them, animate them, and operate upon them, we know not; the soul is a mystery to itself, no marvel then that the work of God is so to us. (2.) We know not how the bones are fashioned in the womb of her that is with child. We cannot describe the manner either of the formation of the body or of its information with a soul; both, we know, are the work of God, and we acquiesce in his work, but cannot, in either, trace the process of the operation. We doubt not of the birth of the child that is conceived, though we know not how it is formed; nor need we doubt of the performance of the promise, though we perceive not how things work towards it. And we may well trust God to provide for us that which is convenient, without our anxious disquieting cares, and therein to recompense us for our charity, since it was without any knowledge or forecast of ours that our bodies were curiously wrought in secret and our souls found the way into them; and so the argument is the same, and urged to the same intent, with that of our Saviour (Mat 6:25), The life, the living soul that God has given us, is more than meat; the body, that God has made us, is more than raiment; let him therefore that has done the greater for us be cheerfully depended upon to do the less.
5.Some say, "We have been charitable, have given a great deal to the poor, and never yet saw any return for it; many days are past, and we have not found it again," to which he answers (Ecc 11:6), "Yet go on, proceed and persevere in well-doing; let slip no opportunity. In the morning sow thy seed upon the objects of charity that offer themselves early, and in the evening do not withhold thy hand, under pretence that thou art weary; as thou hast opportunity, be doing good, some way or other, all the day long, as the husbandman follows his seedness from morning till night. In the morning of youth lay out thyself to do good; give out of the little thou hast to begin the world with; and in the evening of old age yield not to the common temptation old people are in to be penurious; even then withhold not thy hand, and think not to excuse thyself from charitable works by purposing to make a charitable will, but do good to the last, for thou knowest not which work of charity and piety shall prosper, both as to others and as to thyself, this or that, but hast reason to hope that both shall be alike good. Be not weary of well-doing, for in due season, in God's time and that is the best time, you shall reap," Gal 6:9. This is applicable to spiritual charity, our pious endeavours for the good of the souls of others; let us continue them, for, though we have long laboured in vain, we may at length see the success of them. Let ministers, in the days of their seedness, sow both morning and evening; for who can tell which shall prosper?
He who needs and apprehends much is filled, he who hath been filled waters others, and therefore Scripture saith, If the clouds be full of rain, they empty themselves upon the earth.
This sentence obviously is meant in a figurative and spiritual sense.…The south is in many ways distinguished from the north geographically, but also in a spiritual sense: The bride in the Song of Songs says, “Awake, O north wind, and come, O south wind!” So she sends the evil power away. The evil power was within her. When the evil was active, that is, the evil regarding faith and vocation, then she had the north wind living within. When she “turned away from evil” and went to the doing of good, she called for the south wind. Pay attention to the occasion: “Blow upon my garden that its fragrance may be wafted abroad,” [she says to the south wind]; the north wind does not do this. She uses the terms in a quite physical sense, since the “cold wind” is called “north wind.” The cold wind closes the openings of the trees, the so-called invisible pores, so that the elements of fragrance are kept inside. But when the warm south wind blows through the garden of the soul, … then the pores are widened.
"If the clouds are full of rain, they empty
themselves upon the earth: and if the tree falls toward the south, or toward
the north, in the place where the tree falls, there it shall be. "Keep the commandments that have been taught to you
above so that the clouds above you will break open in rain. For wherever you have made your home and seat
for the future, whether to the east or facing the north, when you die you will
remain there. Differently: as I have
said above 'send your bread over the water and divide it to all who ask'. Since when the clouds are full they pour
their riches down on mortals, and you are as a tree: however aged you may be,
you will not live forever, but one day suddenly struck by the storm of death
like a storm of winds, there where you fall you will lie forever. The time of your end will come whether you
may be stiff and savage, or mild and merciful.
Differently: God is addressed in the Psalms: "you are truth up to
the clouds" [Ps. 35, 6.],
and in Isaiah God warns the sinner of the vineyard, "I will command the
clouds not to rain down" [Is. 5, 6.]. Therefore the clouds are as prophets or holy
men, who have amassed many talents in their mind, so that he can rain his
teachings of doctrine down on others and say, "their speech should be
awaited just as rain, and they will pour out rain across the earth" [Deut. 32, 2.],
to which is replied, "let the earth hear the words of my mouth" [Deut. 32, 1.]. But this follows: "and if a tree falls
to the east, or to the north, in the place where it falls, there it will
remain." We can take the example of
the book of Hebrews, in which is written, "God will come to Teyma" [Heb. 3,3.],
which some interpreters have taken to mean that God will come from the south,
and when I come to think about it the south is always used in a good
context. This can be seen in Song of
Songs: "arise oh north" that is 'return' and 'go away'; "and
come O south wind" [Cant. 4, 16.]. Therefore a tree, if in this life it falls
and is cut in its state of mortality, either must sin before while it stands
and is then placed in the north afterwards, or if the south winds takes away
all its worthy fruit, it will lie wounded in the south. The text does not mean any tree, but only if
it lies to the north or south. This
means the same as that which is written: "I will say to the north wind,
come, and to the south wind, do not hold back" [Is. 43, 6.]. Nowhere teaches about the south wind and the
east wind together, saying that they blow, since it is fitting for them to be
among those regions, because they are blown afterwards to the south and
east. Therefore it blows from the north
to the south and the south wind blows its inhabitants to the east. And they are not able to blow out if they
remain in their ancient palaces.
If the tree fall: The state of the soul is unchangeable when once she comes to heaven or hell: and a soul that departs this life in the state of grace, shall never fall from grace: as on the other side, a soul that dies out of the state of grace, shall never come to it. But this does not exclude a place of temporal punishments for such souls as die in the state of grace: yet not so as to be entirely pure: and therefore they shall be saved, indeed, yet so as by fire. 1 Cor. 3. 13, 14, 15.
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SUMMARY
Ecclesiastes 11:3 employs two vivid natural metaphors—the inevitable emptying of rain-laden clouds and the fixed position of a fallen tree—to powerfully convey a profound truth about the certainty of outcomes and the permanence of significant life events. It underscores that once conditions are met or decisive actions are taken, their consequences are both certain and irreversible, compelling the reader to live with wisdom, foresight, and a realistic understanding of life's unchangeable realities, particularly the ultimate finality of death.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 11:3 is exceptionally rich in Metaphor, employing two distinct and powerful natural images—rain-filled clouds and a falling tree—to convey abstract truths about inevitability and finality. These metaphors are drawn from common, observable experiences in an agrarian society, making the profound message immediately accessible and deeply relatable to the audience. The verse also effectively utilizes Parallelism, presenting two distinct but analogous scenarios ("if the clouds be full...they empty" and "if the tree fall...there it shall be") to reinforce the same underlying principle of certainty and permanence. This structural repetition strengthens the argument for the fixed nature of outcomes. Furthermore, the verse functions as a clear example of Didacticism, directly teaching a sober lesson about life's fixed points and the crucial importance of recognizing what is ultimately beyond human control. It serves as a practical and weighty instruction within Koheleth's broader discourse on wisdom and the meaning of life "under the sun."
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly speaks to the theological understanding of divine sovereignty and the fixed nature of God's created order. It asserts that certain realities are not subject to human will or manipulation, but operate according to established divine laws and an inherent design. Just as the natural world demonstrates an inherent, unchangeable sequence of cause and effect, so too does the spiritual and existential realm have its certainties and inescapable consequences. This calls humanity to a posture of humility and realism, acknowledging that while we are called to diligent action and wise stewardship, there are ultimate boundaries and inescapable outcomes, particularly the finality of death and the permanence of our life's trajectory. It underscores the urgency of living wisely and purposefully in the present, understanding that the "place where the tree falleth" is ultimately determined by the life lived "under the sun."
REFLECTION AND APPLICATION
Ecclesiastes 11:3 serves as a potent and sobering reminder for believers to live with a profound awareness of life's certainties and its ultimate, unchangeable end. It encourages us to embrace a proactive, responsible, and intentional approach to life, understanding that while we cannot control every outcome, our choices and actions in the present inevitably shape our future and its fixed consequences. This verse challenges both complacency and procrastination, urging us to make wise, God-honoring decisions and to pursue righteousness with diligence while we have the opportunity, for there will come a time when the "tree falls," and its position is irrevocably fixed. It also fosters a healthy acceptance of life's unchangeable realities, such as death and the consequences of past actions, allowing us to process grief, find peace, and move forward with purpose rather than dwelling on what cannot be altered. Ultimately, it calls us to live fully and faithfully within the bounds of God's established order, making the most of the time, talents, and opportunities He graciously provides.
Questions for Reflection
FAQ
Does this verse promote fatalism, suggesting that our actions don't matter?
Answer: No, quite the opposite. While Ecclesiastes 11:3 highlights the inevitability of certain natural and existential outcomes, it does not advocate for a passive or fatalistic approach to life. Instead, it serves as a foundational truth that should profoundly inform and motivate our proactive living. Koheleth's preceding verses in Ecclesiastes 11:1-2 explicitly encourage diligent work, calculated risk-taking, and active engagement with life. The profound point of verse 3 is to remind us that while we should indeed act, we must also recognize that some things are ultimately beyond our control and will have fixed consequences. It encourages wise, prudent decision-making before the "tree falls," emphasizing that the "place where it falleth" is a direct and unchangeable result of its prior existence and the forces acting upon it. It is a powerful call to responsible stewardship and intentional living in light of ultimate realities, not an excuse for inaction or apathy.
How does this verse relate to personal decision-making and planning for the future?
Answer: Ecclesiastes 11:3 is highly relevant and instructive for personal decision-making and future planning. It powerfully underscores the principle that actions have consequences, and some consequences are indeed irreversible. Just as a cloud full of rain must empty, and a fallen tree remains precisely where it falls, so too do our choices set a trajectory for our lives that can lead to fixed and unalterable outcomes. This profound truth should motivate us to make thoughtful, prayerful, and God-honoring decisions in the present, understanding that the cumulative effect of our choices ultimately determines our "falling place" in life, both literally and figuratively. It strongly encourages foresight, prudence, and a recognition that opportunities, once missed or squandered, may not return. This aligns perfectly with the broader biblical principle of sowing and reaping, as vividly articulated in passages like Galatians 6:7-8.
What is the significance of the tree falling "toward the south, or toward the north"?
Answer: The specific directions "toward the south, or toward the north" are included to emphasize the arbitrary or inconsequential nature of the direction or manner of the fall, in stark contrast to the absolute certainty of the fall itself and its final, fixed position. It doesn't matter how or which way the tree falls; what matters is the undeniable fact that it falls, and where it lands is its permanent and unchangeable state. This detail powerfully highlights that while the immediate circumstances, minor variations, or specific details in life's events may differ, the ultimate outcome—especially the finality of death or the fixed consequences of major life choices—remains certain and unalterable. It reinforces the core message that once a significant event occurs, its reality is fixed and cannot be undone, regardless of the specific nuances leading up to it.
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 11:3, with its stark portrayal of inevitability and finality, finds its ultimate fulfillment and profound transformation in the person and redemptive work of Jesus Christ. While the verse soberly speaks to the certainty of natural processes and the fixed nature of death for humanity "under the sun," Christ's glorious resurrection fundamentally alters the "place where the tree falleth" for all who believe in Him. For humanity apart from Christ, death is indeed the ultimate, unchangeable end, as powerfully highlighted in Hebrews 9:27. However, Christ, through His sacrificial death and triumphant resurrection, decisively conquered death, becoming the "firstfruits of those who are asleep" (1 Corinthians 15:20). The certainty of the clouds emptying and the tree remaining where it falls foreshadows the absolute certainty of God's meticulously planned redemptive work and the inevitable establishment of His eternal kingdom. Just as natural laws are dependable and unyielding, so too are God's promises in Christ utterly reliable. The "fullness of time" (Galatians 4:4) saw Christ's advent, an inevitable divine intervention. His sacrifice on the cross was a decisive, irreversible act that secured salvation for all who trust in Him, culminating in His triumphant cry, "It is finished!" (John 19:30). The "place where the tree falleth" for the believer is no longer merely the grave, but a new, eternal reality in Christ, for He has gone to prepare a place for us (John 14:2-3). The finality of the fallen tree, when viewed through a Christ-centered lens, points not to despair but to the fixed reality of His victory over sin and death, and the new, unchangeable position of those who are eternally "in Christ Jesus," where there is no condemnation (Romans 8:1-2). Thus, while Ecclesiastes 11:3 soberly reminds us of life's certainties, Christ provides the ultimate hope and transformation for those very certainties, turning the finality of death into the glorious certainty of eternal life.