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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.
"In the morning sow your seed, and in the
evening withhold not your hand: for you know not whether shall prosper, either
this or that, or whether they both shall be alike good. Truly the light is sweet, and a pleasant
thing it is for the eyes to behold the sun:
But if a man lives many years, and rejoices in them all; yet let him
remember the days of darkness; for they shall be many. All that which comes is
vanity. "Do not choose which good deeds you do, but once you
have started doing good, never stop. The
evening will reveal the justice of the morning, and the sunrise will collect
the mercy of the evening. For it is
uncertain which work pleases God more, and by what means you will obtain the
fruit of righteousness. But it can
happen that not one but each one will please God. Another meaning could be that both in
childhood and in old-age you will have equal work. Do not say therefore, "I worked while I
was able, I ought to rest in old-age", for you do not know whether you
please God more in youth or in age. And
the thrift of youth too is of no use if old-age is taken up by indulgence. For the righteous has erred, not even his
former virtues can free him from death.
And if you always do well according to each interpretation and work
equal amounts in each age, you will see God the Father, the sweetest light; you
will see Christ, the sun of righteousness.
More precisely if you live for many years and always have good things or
do good deeds, you will still know that you are going to die, and the coming of
darkness will continually surround you: you will despise the present things as
if they were transient, frail and failing.
Symmachus has interpreted the end of this idea in this way: if a man
lives for many years and if he has been happy in all this he ought to remember
the days of darkness, since they will be many, in which all will cease. Differently: in another place in the
Scripture God promises, saying, "I will give you timely rain and rain that
is late" [Deut. 11, 14.]. I will irrigate you with rain: the Old and
the New Testament. He warns about this
here so that we may read about the ancient law, lest we hate the Gospel, and in
this way ask about the spiritual understanding in the old text; lest we think
that what we read in the Gospels and apostles is only to be taken at face
value. For we do not know when more
knowledge and grace is divested to us by God, and he who is happy, who joined
both together to make it like one. For
he who has followed this will see the light, will see Christ, the light of justice. And if he lives for several years and with
knowledge of the Scriptures he will know the greatest happiness and enjoyment,
and he is forced more to this toil by the memory of his future judgement. Since the time of eternal darkness will come,
and perpetual punishments will be in stone for those who have not sown in the
morning and in the evening, and joined both in vain; they have not seen the
light or the sun, whence the light itself comes.
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SUMMARY
Ecclesiastes 11:7 offers a profound yet simple affirmation of the inherent goodness and pleasure found in the natural world, particularly in the experience of light and the warmth of the sun. It serves as a poignant reminder to appreciate the basic, fundamental gifts of existence, encouraging a mindful savoring of present blessings before the inevitable challenges and uncertainties of life unfold, a theme central to the Preacher's wisdom.
CONTEXT
Literary Context: This verse is situated within a larger section of Ecclesiastes (starting around Ecclesiastes 11:1 and extending through Ecclesiastes 12:8) that shifts from a focus on the vanity of human striving to an exhortation for wise living in light of life's uncertainties and the certainty of death. The preceding verses (Ecclesiastes 11:1-6) encourage proactive engagement with life, taking calculated risks, and working diligently without knowing the outcome, emphasizing that God controls the future. Verse 7, with its celebration of light, acts as a brief, joyful interlude, a moment to pause and appreciate a simple, undeniable good. This appreciation is immediately contrasted by the sobering reflection in Ecclesiastes 11:8, which warns of "many days of darkness" to come, underscoring the fleeting nature of pleasant times and the need to enjoy them while they last.
Historical & Cultural Context: In ancient Israel, as in many pre-industrial societies, the sun and natural light were not merely aesthetic features but essential elements for life, agriculture, and daily activity. The absence of artificial light meant that daylight hours were precious for work, travel, and social interaction. The "sun" (שֶׁמֶשׁ, shemesh) was a universal symbol of life, warmth, and divine blessing, though the Preacher carefully avoids any hint of sun worship, focusing instead on the experience of light as a gift. The agricultural rhythms of sowing and reaping, dependent on sunlight, would have made the "sweetness" of light a deeply felt reality. The phrase "under the sun," a recurring motif throughout the Book of Ecclesiastes, describes the human experience from an earthly perspective, often highlighting its limitations and frustrations, but here, it also encompasses moments of genuine, simple delight.
Key Themes: This verse contributes significantly to several key themes within the Book of Ecclesiastes. Firstly, it underscores the theme of Appreciation of Simple Pleasures. Amidst the Preacher's often somber reflections on the futility of human toil and the brevity of life, this verse offers a counterpoint, urging the reader to find joy in basic, universal experiences like light and warmth. Secondly, it highlights Light as a Symbol. Throughout Scripture, light often symbolizes life, joy, truth, and divine presence (e.g., Psalm 27:1, John 1:4). The "sweetness" of light here speaks to the inherent goodness of life itself, a gift from God. Thirdly, the verse reinforces the theme of Enjoying the Present. In a book grappling with the "vanity" (hebel) of life and the inevitability of death, the Preacher consistently advises enjoying the good gifts of God in the present moment (e.g., Ecclesiastes 3:12-13, Ecclesiastes 5:18-20). Verse 7 serves as a poignant example of such a simple, accessible joy that should not be overlooked.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 11:7 employs several effective literary devices. The most prominent is Sensory Imagery, particularly Synesthesia, where the visual experience of "light" is described with the gustatory adjective "sweet." This unexpected combination powerfully conveys the profound delight and satisfaction derived from light, making it palpable and deeply gratifying to the human spirit. The verse also utilizes Simple Affirmation or Observation, presenting a self-evident truth about the goodness of light and the pleasure of sight. This straightforward declaration lends an air of universal wisdom to the Preacher's words. Furthermore, there is an implied Contrast when read in context with the very next verse (Ecclesiastes 11:8), which speaks of "many days of darkness." This juxtaposition highlights the preciousness and fleeting nature of the "sweet" light, urging the reader to savor it while it lasts.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, seemingly a simple observation, carries profound theological weight within the Preacher's broader message. It serves as a divine invitation to embrace and enjoy the simple, tangible blessings of life that God provides, even amidst the perplexing "vanity" of existence "under the sun." The "sweetness" of light and the pleasure of beholding the sun are not mere accidents but expressions of God's common grace, gifts freely given that bring joy and sustenance to humanity. It reminds us that despite life's uncertainties and the inevitability of death, there are inherent goods to be cherished, and that acknowledging and appreciating these basic gifts is an act of wisdom and gratitude. The verse subtly points to a benevolent Creator who imbues creation with inherent goodness and beauty, making life itself a gift to be received with joy.
REFLECTION AND APPLICATION
Ecclesiastes 11:7 is a profound call to mindfulness and gratitude in a world often preoccupied with grand achievements or paralyzed by future anxieties. It encourages us to pause and truly "see" the simple, everyday blessings that surround us—the warmth of the sun, the clarity of daylight, the sheer gift of sight. In an age of constant striving and digital distraction, this verse reminds us that true joy can often be found in the most basic and accessible aspects of life, those gifts that are so fundamental we often overlook them. It's an invitation to cultivate a spirit of appreciation for common grace, recognizing that even in the midst of life's "vanity" and upcoming "days of darkness" (Ecclesiastes 11:8), there are moments of inherent goodness and sweetness to be savored. This perspective fosters resilience, enabling us to find joy and strength in the present, rather than deferring happiness to an uncertain future or succumbing to despair over inevitable hardships. It teaches us to live fully and gratefully in the "light" while it shines.
Questions for Reflection
FAQ
Why does the verse describe light as "sweet"?
Answer: The description of light as "sweet" (Hebrew: mâthôwq) is a beautiful example of synesthesia, a literary device where one sense is described in terms of another. While sweetness is typically associated with taste, applying it to light emphasizes its deeply pleasant, delightful, and satisfying quality. It suggests that light is not merely functional but inherently good and nourishing to the soul, much like a delicious food is to the body. It conveys a profound sense of well-being and joy that comes from experiencing clear, bright daylight.
How does this verse fit into the overall message of Ecclesiastes, which often speaks of "vanity"?
Answer: While Ecclesiastes frequently highlights the "vanity" (hebel) or futility of much human endeavor "under the sun," it also consistently offers counterpoints, urging the reader to enjoy the simple, tangible gifts that God provides. This verse is a prime example of such an exhortation. It encourages finding joy in the present moment and appreciating basic blessings like light and sight, which are inherently good. It's part of the Preacher's balanced wisdom: acknowledge life's difficulties and uncertainties, but also actively savor the good times and simple pleasures that are God's gracious gifts (e.g., Ecclesiastes 3:12-13).
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 11:7, with its celebration of natural light and the sun, finds its ultimate and spiritual fulfillment in Jesus Christ, who is the true and eternal Light. While the Preacher marvels at the physical light that illuminates the world, the New Testament reveals Christ as the Light of the world, who dispels spiritual darkness and brings true understanding. Just as physical light is "sweet" and "pleasant" for the eyes, so much more is the spiritual light of Christ "sweet" to the soul, bringing joy, truth, and life to those who behold Him. He is the one through whom we can truly "see" God and understand His purposes, as He is the radiance of God's glory. The "sweetness" of light in Ecclesiastes foreshadows the profound spiritual delight found in knowing Christ, who offers not just temporary pleasure but fullness of joy and life abundant. In Him, we behold the glory of God, a sight far more pleasant and life-giving than any physical sun. He is the ultimate source of all good and perfect gifts, making the spiritual experience of His presence truly the sweetest and most pleasant thing for the eyes of our hearts.