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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 spiritual sense [this saying] is even more valid, for “young men” are those who are strong because they have the Word of God and because they have power against evil. John, for example, writes, “I write to you, young people, because you are strong and the Word of God abides in you, and you have overcome the evil one.” He certainly does not write to a certain age group in a physical sense but to a soul made young, since it has “clothed [itself] with the new self.”
"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.
He shows himself to live with prudence and circumspection. Considering the shortness of the present life, he does not look to the furtherance but to the ending of it, so as to understand from the end, that delights, while life is passing, amount to nothing. For so it is said by Solomon: “But if a man should live many years and rejoice in them all, yet let him remember the time of darkness, and the days that will be many; and when they come, the past will be convinced of vanity.”
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SUMMARY
Ecclesiastes 11:8 offers a profound and balanced perspective on human existence, urging individuals to embrace and find joy in the prosperous years of life while simultaneously maintaining a sober awareness of the inevitable "days of darkness"—periods of difficulty, sorrow, or old age—which are certain to be plentiful. The Preacher concludes this exhortation with his characteristic declaration that all that transpires in this earthly life is ultimately "vanity," a fleeting and insubstantial reality when viewed apart from an eternal, divine framework.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 11:8 skillfully employs several literary devices to convey its complex message. Juxtaposition is central, as the verse sharply contrasts "many years" of "rejoicing" with the "days of darkness," creating a tension that highlights the dual and often paradoxical nature of human experience. The phrase "days of darkness" is a powerful Metaphor, representing not a literal absence of light but rather periods of hardship, suffering, old age, and the looming shadow of death. This metaphor effectively communicates the somber reality that balances the preceding call to joy. Finally, the concluding declaration, "All that cometh is vanity," functions as a Refrain or leitmotif, echoing the pervasive theme of hebel that permeates the entire book. This repetition reinforces the Preacher's core assertion about the ephemeral and ultimately dissatisfying nature of earthly endeavors when viewed in isolation from an eternal perspective.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 11:8 masterfully encapsulates the inherent tension in human existence: the natural desire for joy and longevity contrasted with the inescapable reality of suffering and finitude. Theologically, it reminds us that while God graciously grants us good gifts to enjoy, true wisdom demands a realistic acknowledgment of life's transient nature and the certainty of adversity. It is a profound call to live with gratitude for present blessings, yet without naive optimism or an idolatrous attachment to earthly pleasures, for even the best of human experiences are ultimately hebel—fleeting and insubstantial. This perspective implicitly points to the profound human need for meaning beyond the temporal, a meaning that can only be found in relationship with the eternal God who transcends all earthly "vanity."
REFLECTION AND APPLICATION
Ecclesiastes 11:8 offers profound guidance for navigating the complexities of life in a fallen world. It challenges us to cultivate a balanced spirituality that embraces both unreserved joy and sober realism. We are encouraged to fully savor the good seasons, the moments of happiness, and the blessings of health and prosperity, recognizing them as gracious gifts from God. Yet, this enjoyment must not lead to complacency, denial, or a false sense of security. The verse compels us to remember that "days of darkness"—whether they be times of personal suffering, loss, illness, or the inevitable decline of old age—are not only possible but certain and potentially numerous. This remembrance is not meant to foster pessimism, but rather to cultivate resilience, humility, and a deeper dependence on God. It prompts us to build our lives on foundations that transcend fleeting earthly circumstances, preparing our hearts and minds for adversity, and seeking lasting meaning in something beyond what "cometh" and passes away. Living wisely means appreciating the present while acknowledging the future, always striving for an eternal perspective that finds its anchor in God.
Questions for Reflection
FAQ
What are the "days of darkness" referring to in this verse?
Answer: The "days of darkness" metaphorically refer to periods of difficulty, adversity, sorrow, suffering, or the natural decline associated with old age and the approach of death. They stand in stark contrast to the "light" and "sun" mentioned in the preceding verse, which symbolize joy, vitality, and prosperity. Qoheleth elaborates on these "evil days" and the physical deterioration of old age in vivid imagery in Ecclesiastes 12:1-7, painting a clear picture of life's inevitable decline and the approach of the grave.
Does this verse promote a pessimistic view of life?
Answer: No, this verse does not promote pessimism. Instead, it advocates for a balanced and realistic approach to life. It explicitly encourages rejoicing in the good years, acknowledging them as a blessing. The remembrance of "days of darkness" is a call to sober realism and wisdom, not despair. It's about acknowledging the full spectrum of human experience—joy and sorrow—and understanding the transient nature of all earthly things, which is a foundational theme throughout Ecclesiastes. This realism serves to prevent disillusionment and encourages seeking deeper, more lasting meaning beyond the temporal.
How can one truly "rejoice" if "All that cometh is vanity"?
Answer: The Preacher's declaration that "All that cometh is vanity" (or hebel, meaning fleeting, insubstantial, or vaporous) is not a condemnation of joy itself, but a commentary on the ultimate inability of earthly pursuits and experiences to provide lasting satisfaction or ultimate meaning when pursued as ends in themselves. One can and should "rejoice" in the good gifts of life because they are indeed pleasant and from God, but with the understanding that this joy is temporary and does not constitute ultimate fulfillment. True, lasting joy and meaning are implicitly found only in God, the Creator, who transcends all hebel. The book's conclusion in Ecclesiastes 12:13-14 points to fearing God and keeping His commandments as the "whole duty of man," providing the ultimate framework for meaning.
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 11:8, with its stark contrast between fleeting joy and inevitable "days of darkness" and the pervasive reality of "vanity," finds its ultimate resolution and fulfillment in Jesus Christ. The "days of darkness"—representing human suffering, the shadow of death, and the futility of life apart from God—are precisely what Christ came to conquer. He is the true "light of the world," in whom there is no darkness at all, and His life is the light of men (John 1:4-5). While earthly joys are indeed fleeting and "vanity" in their own right, Christ imbues all of life with eternal purpose and meaning. In Him, all things hold together, for He is before all things, and by Him all things consist (Colossians 1:16-17). The emptiness of hebel is replaced by the substance of His eternal kingdom and the enduring hope He offers. The fear of death, which casts a long shadow over the "days of darkness" and represents the ultimate "vanity," is decisively overcome by Christ's resurrection, transforming death into victory for those who believe (1 Corinthians 15:54-57). Through Christ, believers are given a hope that transcends the transient nature of this world, looking forward to a new heaven and new earth where there will be no more death, sorrow, crying, or pain, for the former things have passed away and He makes all things new (Revelation 21:4). Thus, the wisdom of Ecclesiastes, while soberly acknowledging life's limitations, ultimately points to the One who transforms vanity into eternal glory and gives true, lasting meaning.