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Commentary on Ecclesiastes 12 verses 1–7
Here is, I. A call to young people to think of God, and mind their duty to him, when they are young: Remember now thy Creator in the days of thy youth. This is, 1. The royal preacher's application of his sermon concerning the vanity of the world and every thing in it. "You that are young flatter yourselves with expectations of great things from it, but believe those that have tried it; it yields no solid satisfaction to a soul; therefore, that you may not be deceived by this vanity, nor too much disturbed by it, remember your Creator, and so guard yourselves against the mischiefs that arise from the vanity of the creature." 2. It is the royal physician's antidote against the particular diseases of youth, the love of mirth, and the indulgence of sensual pleasures, the vanity which childhood and youth are subject to; to prevent and cure this, remember thy Creator. Here is, (1.) A great duty pressed upon us, to remember God as our creator, not only to remember that God is our Creator, that he made us and not we ourselves, and is therefore our rightful Lord and owner, but we must engage ourselves to him with the considerations which his being our Creator lay us under, and pay him the honour and duty which we owe him as our Creator. Remember thy Creators; the word is plural, as it is Job 35:10, Where is God my Makers? For God said, Let us make man, us, Father, Son, and Holy Ghost. (2.) The proper season for this duty - in the days of thy youth, the days of thy choice (so some), thy choice days, thy choosing days. "Begin in the beginning of thy days to remember him from whom thou hadst thy being, and go on according to that good beginning. Call him to mind when thou art young, and keep him in mind throughout all the days of thy youth, and never forget him. Guard thus against the temptations of youth, and thus improve the advantages of it."
II. A reason to enforce this command: While the evil days come not, and the years of which thou shalt say I have no pleasure in them.
1.Do it quickly, (1.) "Before sickness and death come. Do it while thou livest, for it will be too late to do it when death has removed thee from this state of trial and probation to that of recompence and retribution." The days of sickness and death are the days of evil, terrible to nature, evil days indeed to those that have forgotten their Creator. These evil days will come sooner or later; as yet they come not, for God is long-suffering to us-ward, and gives us space to repent; the continuing of life is but the deferring of death, and, while life is continued and death deferred, it concerns us to prepare, and get the property of death altered, that we may die comfortably. (2.) Before old age comes, which, if death prevent not, will come, and they will be years of which we shall say, We have no pleasure in them, - when we shall not relish the delights of sense, as Barzillai (Sa2 19:35), - when we shall be loaded with bodily infirmities, old and blind, or old and lame, - when we shall be taken off from our usefulness, and our strength shall be labour and sorrow, - when we shall either have parted with our relations, and all our old friends, or be afflicted in them and see them weary of us, - when we shall feel ourselves die by inches. These years draw nigh, when all that comes will be vanity, the remaining months all months of vanity, and there will be no pleasure but in the reflection of a good life on earth and the expectation of a better life in heaven.
2.These two arguments he enlarges upon in the following verses, only inverting the order, and shows,
(1.)How many are the calamities of old age, and that if we should live to be old, our days will be such as we shall have no pleasure in, which is a good reason why we should return to God, and make our peace with him, in the days of our youth, and not put it off till we come to be old; for it will be no thanks to us to leave the pleasures of sin when they have left us, nor to return to God when need forces us. It is the greatest absurdity and ingratitude imaginable to give the cream and flower of our days to the devil, and reserve the bran, and refuse, and dregs of them for God; this is offering the torn, and the lame, and the sick for sacrifice; and, besides, old age being thus clogged with infirmities, it is the greatest folly imaginable to put off that needful work till then, which requires the best of our strength, when our faculties are in their prime, and especially to make the work more difficult by a longer continuance in sin, and, laying up treasures of guilt in the conscience, to add to the burdens of age and make them much heavier. If the calamities of age will be such as are here represented, we shall have need of something to support and comfort us then, and nothing will be more effectual to do that than the testimony of our consciences for us that we begin betimes to remember our Creator and have not since laid aside the remembrance of him. How can we expect God should help us when we are old, if we will not serve him when we are young? See Psa 71:17, Psa 71:18.
[1.]The decays and infirmities of old age are here elegantly described in figurative expressions, which have some difficulty in them to us now, who are not acquainted with the common phrases and metaphors used in Solomon's age and language; but the general scope is plain - to show how uncomfortable, generally, the days of old age are. First, Then the sun and the light of it, the moon and the stars, and the light which they borrow from it, will be darkened. They look dim to old people, in consequence of the decay of their sight; their countenance is clouded, and the beauty and lustre of it are eclipsed; their intellectual powers and faculties, which are as lights in the soul, are weakened; their understanding and memory fail them, and their apprehension is not so quick nor their fancy so lively as it has been; the days of their mirth are over (light is often put for joy and prosperity) and they have not the pleasure either of the converse of the day or the repose of the night, for both the sun and the moon are darkened to them. Secondly, Then the clouds return after the rain; as, when the weather is disposed to wet, no sooner has one cloud blown over than another succeeds it, so it is with old people, when they have got free from one pain or ailment, they are seized with another, so that their distempers are like a continual dropping in a very rainy day. The end of one trouble is, in this world, but the beginning of another, and deep calls unto deep. Old people are often afflicted with defluxions of rheum, like soaking rain, after which still more clouds return, feeding the humour, so that it is continually grievous, and therein the body, as it were, melts away. Thirdly, Then the keepers of the house tremble. The head, which is as the watch-tower, shakes, and the arms and hands, which are ready for the preservation of the body, shake too, and grow feeble, upon every sudden approach and attack of danger. That vigour of the animal spirits which used to be exerted for self-defence fails and cannot do its office; old people are easily dispirited and discouraged. Fourthly, Then the strong men shall bow themselves; the legs and thighs, which used to support the body, and bear its weight, bend, and cannot serve for travelling as they have done, but are soon tired. Old men that have been in their time strong men become weak and stoop for age, Zac 8:4. God takes no pleasure in the legs of a man (Psa 147:10), for their strength will soon fail; but in the Lord Jehovah there is everlasting strength; he has everlasting arms. Fifthly, Then the grinders cease because they are few; the teeth, with which we grind our meat and prepare it for concoction, cease to do their part, because they are few. They are rotted and broken, and perhaps have been drawn because they ached. Some old people have lost all their teeth, and others have but few left; and this infirmity is the more considerable because the meat, not being well chewed, for want of teeth, is not well digested, which has as much influence as any thing upon the other decays of age. Sixthly, Those that look out of the windows are darkened; the eyes wax dim, as Isaac's (Gen 27:1), and Ahijah's, Kg1 14:4. Moses was a rare instance of one who, when 120 years old, had good eye-sight, but ordinarily the sight decays in old people as soon as any thing, and it is a mercy to them that art helps nature with spectacles. We have need to improve our sight well while we have it, because the light of the eyes may be gone before the light of life. Seventhly, The doors are shut in the streets. Old people keep within doors, and care not for going abroad to entertainments. The lips, the doors of the mouth, are shut in eating, because the teeth are gone and the sound of the grinding with them is low, so that they have not that command of their meat in their mouths which they used to have; they cannot digest their meat, and therefore little grist is brought to the mill. Eightly, Old people rise up at the voice of the bird. They have no sound sleep as young people have, but a little thing disturbs them, even the chirping of a bird; they cannot rest for coughing, and therefore rise up at cock-crowing, as soon as any body is stirring; or they are apt to be jealous, and timorous, and full of care, which breaks their sleep and makes them rise early; or they are apt to be superstitious, and rise up as in a fright, at those voices of birds, as of ravens, or screech-owls, which soothsayers call ominous. Ninthly, With them all the daughters of music are brought low. They have neither voice nor ear, can neither sing themselves nor take any pleasure, as Solomon had done in the days of his youth, in singing men, and singing women, and musical instruments, Ecc 2:8. Old people grow hard of hearing, and unapt to distinguish sounds and voices. Tenthly, They are afraid of that which is high, afraid to go to the top of any high place, either because, for want of breath, they cannot reach it, or, their heads being giddy or their legs failing them, they dare not venture to it, or they frighten themselves with fancying that that which is high will fall upon them. Fear is in the way; they can neither ride nor walk with their former boldness, but are afraid of every thing that lies in their way, lest it throw them down. Eleventhly, The almond-tree flourishes. The old man's hair has grown white, so that his head looks like an almond-tree in the blossom. The almond-tree blossoms before any other tree, and therefore fitly shows what haste old age makes in seizing upon men; it prevents their expectations and comes faster upon them than they thought of. Gray hairs are here and there upon them, and they perceive it not. Twelfthly, The grasshopper is a burden and desire fails. Old men can bear nothing; the lightest thing sits heavily upon them, both on their bodies and on their minds, a little thing sinks and breaks them. Perhaps the grasshopper was some food that was looked upon to be very light of digestion (John Baptist's meat was locusts), but even that lies heavily upon an old man's stomach, and therefore desire fails, he has no appetite to his meat, neither shall he regard the desire of woman, as that king, Dan 11:37. Old men become mindless and listless, and the pleasures of sense are to them tasteless and sapless.
[2.]It is probable that Solomon wrote this when he was himself old, and could speak feelingly of the infirmities of age, which perhaps grew the faster upon him for the indulgence he had given himself in sensual pleasures. Some old people bear up better than others under the decays of age, but, more or less, the days of old age are and will be evil days and of little pleasure. Great care therefore should be taken to pay respect and honour to old people, that they may have something to balance these grievances and nothing may be done to add to them. And all this, put together, makes up a good reason why we should remember our Creator in the days of our youth, that he may remember us with favour when these evil days come, and his comforts may delight our souls when the delights of sense are in a manner worn off.
(2.)He shows how great a change death will make with us, which will be either the prevention or the period of the miseries of old age. Nothing else will keep them off, nor any thing else cure them. "Therefore remember thy Creator in the days of thy youth, because death is certainly before thee, perhaps it is very near thee, and it is a serious thing to die, and thou shouldst feel concerned with the utmost care and diligence to prepare for it." [1.] Death will fix us in an unchangeable state: Man shall then go to his long home, and all these infirmities and decays of age are harbingers of and advances towards that awful remove. At death man goes from this world and all the employments and enjoyments of it. He has gone for good and all, as to his present state. He has gone home, for here he was a stranger and pilgrim; both soul and body go to the place whence they came, Ecc 12:7. He has gone to his rest, to the place where he is to fix. He has gone to his home, to the house of his world (so some), for this world is not his. He has gone to his long home, for the days of his lying in the grave will be many. He has gone to his house of eternity, not only to his house whence he shall never return to this world, but to the house where he must be for ever. This should make us willing to die, that, at death, we must go home; and why should we not long to go to our Father's house? And this should quicken us to get ready to die, that we must then go to our long home, to an everlasting habitation. [2.] Death will be an occasion of sorrow to our friends that love us. When man goes to his long home the mourners go about the streets - the real mourners, and those, as now with us, distinguished by their habits as they go along the streets, - the mourners for ceremony, that were hired to weep for the dead, both to express and to excite the real mourning. When we die we not only remove to a melancholy house before us, but we leave a melancholy house behind us. Tears are a tribute due to the dead, and this, among other circumstances, makes it a serious thing to die. But in vain do we go to the house of mourning, and see the mourners go about the streets, if it do not help to make us serious and pious mourners in the closet. [3.] Death will dissolve the frame of nature and take down the earthly house of this tabernacle, which is elegantly described, Ecc 12:6. Then shall the silver cord, by which soul and body were wonderfully fastened together, be loosed, that sacred knot untied, and those old friends be forced to part; then shall the golden bowl, which held the waters of life for us, be broken; then shall the pitcher with which we used to fetch up water, for the constant support of life and the repair of its decays, be broken, even at the fountain, so that it can fetch up no more; and the wheel (all those organs that serve for the collecting and distributing of nourishment) shall be broken, and disabled to do their office any more. The body shall become like a watch when the spring is broken, the motion of all the wheels is stopped and they all stand still; the machine is taken to pieces; the heart beats no more, nor does the blood circulate. Some apply this to the ornaments and utensils of life; rich people must, at death, leave behind them their clothing and furniture of silver and gold, and poor people their earthen pitchers, and the drawers of water will have their wheel broken. [4.] Death will resolve us into our first principles, Ecc 12:7. Man is a strange sort of creature, a ray of heaven united to a clod of earth; at death these are separated, and each goes to the place whence it came. First, The body, that clod of clay, returns to its own earth. It is made of the earth; Adam's body was so, and we are of the same mould; it is a house of clay. At death it is laid in the earth, and in a little time will be resolved into earth, not to be distinguished from common earth, according to the sentence (Gen 3:19), Dust thou art and therefore to dust thou shalt return. Let us not therefore indulge the appetites of the body, nor pamper it (it will be worms' meat shortly), nor let sin reign in our mortal bodies, for they are mortal, Rom 6:12. Secondly, The soul, that beam of light, returns to that God who, when he made man of the dust of the ground, breathed into him the breath of life, to make him a living soul (Gen 2:7), and forms the spirit of every man within him. When the fire consumes the wood the flame ascends, and the ashes return to the earth out of which the wood grew. The soul does not die with the body; it is redeemed from the power of the grave (Psa 49:15); it can subsist without it and will in a state of separation from it, as the candle burns, and burns brighter, when it is taken out of the dark lantern. It removes to the world of spirits, to which it is allied. It goes to God as a Judge, to give account of itself, and to be lodged either with the spirits in prison (Pe1 3:19) or with the spirits in paradise (Luk 23:43), according to what was done in the body. This makes death terrible to the wicked, whose souls go to God as an avenger, and comfortable to the godly, whose souls go to God as a Father, into whose hands they cheerfully commit them, through a Mediator, out of whom sinners may justly dread to think of going to God.
" In the day when the keepers of the house shall tremble, and the
strong men shall bow themselves; "The keepers of the house can be interpreted as either
the sun and the moon, and the remaining choir of stars, or the angels who keep
watch over this world. The men of great
strength though, or the brave, as Symmachus has interpreted it, are those who
die, or as Aquila has translated it, those who err, and are felt to be demons,
for they are called those chosen by the powerful devil. The Lord overpowered him, and joining him,
according to the parable of the Gospel [Luc. 11, 14-26.],
destroys his house. Differently: the
keepers of the house, who relate all things, which are written to the body of
man, think that it means ribs, because the intestines are hemmed in by them,
and all of the fleshy parts of the stomach are protected in this way. They think that the strong men are to be
interpreted as legs; the sun and moon and stars therefore pertain to the eyes,
nose and ears, and receive all the sensations of the head. But they do not interpret this to such an
extent, because they are forced deeper by necessity, not by demons, or the sun,
moon, or stars, but to understand what follows according to the limbs of man. "And
the grinders cease because they are few, and those that look out of the windows
be darkened. "In the beginning of
the world when the charity of most was cold and the spirits of teachers were
few, who were able to offer the food of heaven to believers, and they were
carried to the heaves; then those who in part see the light of knowledge in
this world began to be darkened. For it
is said to Moses: "sit yourself in this hole in the rock, and you will see
me pass" [Ex. 33, 22.]. Oh how much more one spirit saw the truth
through that opening and those dark caves!
Differently: there are two grinders, from whom one is taken, the other
is left, the Gospel is not silent in this matter [Cfr. Matth. 24, 41.]. And when they are few, and have ceased, it is
necessary that every light of knowledge is removed from our eyes. Differently: they think the grinders have
ceased because they are few, and that it is talking about teeth. And when at last old-age comes even teeth are
worn away, or they fall out, which usually grind down food to be sent to the
stomach. But seeing it grow dark in the
caves, they think it means eyes because sight darkens with old-age, and sight
is made difficult.
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SUMMARY
Ecclesiastes 12:3 presents a deeply evocative and melancholic allegorical portrayal of the physical decline that accompanies old age, using vivid imagery to illustrate the gradual weakening and deterioration of the human body. This verse is a pivotal component of Qoheleth's concluding admonition, serving as a poignant reminder of human mortality and the urgent wisdom of seeking and remembering the Creator before life's inevitable physical limitations set in.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 12:3 is masterfully crafted using Allegory and Metaphor, where the human body is presented as a "house" and various body parts are personified as its inhabitants or features. The entire verse functions as an extended Allegory for the aging process, systematically detailing the decline of different bodily functions. Specific examples of Metaphor include "keepers of the house" for the arms and hands, "strong men" for the legs and knees, "grinders" for the teeth, and "those that look out of the windows" for the eyes. This use of everyday imagery makes the abstract and often uncomfortable concept of physical decay tangible and profoundly relatable. The verse also employs Personification, attributing human actions like "trembling," "bowing," and "looking out" to non-human or abstract concepts (body parts). The cumulative effect of these devices is a vivid and poignant Imagery that evokes empathy and a profound sense of the universal experience of aging and mortality.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 12:3 serves as a profound theological statement on human finitude and the transient nature of earthly existence. It underscores the biblical truth that human life, though precious and wonderfully made, is inherently marked by weakness and decay, ultimately pointing to the necessity of a reality beyond the physical. The Preacher's detailed portrayal of physical decline emphasizes that no amount of worldly wisdom, wealth, pleasure, or human effort can prevent the inevitable march of time and the weakening of the body. This stark reality is meant to direct the reader's focus away from the temporal and towards the eternal, urging a recognition of God as the unchanging Creator in the face of human change and decay. The verse implicitly highlights the sovereignty of God over life and death, reminding humanity of its creaturely dependence and the ultimate vanity of a life lived solely "under the sun."
REFLECTION AND APPLICATION
Ecclesiastes 12:3 offers a sobering yet essential meditation on the human condition, inviting us to confront the reality of aging and mortality with wisdom and grace. It is a powerful call to cherish the vitality of youth, not for self-indulgence, but as a precious season to "remember now thy Creator" (Ecclesiastes 12:1). This verse challenges us to consider how we are stewarding our physical bodies and, more importantly, our finite time, urging us to invest in spiritual growth, eternal truths, and a deepening relationship with God before the inevitable physical decline sets in. It also fosters empathy and understanding for the elderly, encouraging us to honor, respect, and care for those who are experiencing these physical challenges, recognizing their dignity and wisdom. Ultimately, by vividly portraying the temporary nature of our earthly dwelling, the verse redirects our hope and focus toward that which is eternal and unchanging – our relationship with God and the promise of His enduring presence.
Questions for Reflection
FAQ
What is the main message of Ecclesiastes 12:3?
Answer: The main message of Ecclesiastes 12:3 is a poetic and allegorical depiction of the physical decline that accompanies old age. It serves to emphasize the transient nature of human life and the body's inevitable decay, urging the reader to consider the deeper, spiritual meaning of existence and to seek God before these physical infirmities set in, as highlighted in the broader context of Ecclesiastes 12:1-8.
Why does the Preacher use such metaphorical language to describe aging?
Answer: The use of rich metaphorical language in Ecclesiastes 12:3 (and the surrounding verses) makes the abstract and often difficult reality of aging more vivid, relatable, and impactful. By comparing the body to a "house" and its parts to various workers and features, the Preacher creates a memorable and poignant image that resonates deeply, allowing readers across generations to grasp the universal experience of physical decline. This literary style is characteristic of wisdom literature, designed to convey profound truths in an accessible and evocative manner, making the message more enduring and harder to ignore.
How does this verse relate to the overall theme of Ecclesiastes?
Answer: Ecclesiastes 12:3 is a crucial part of the book's conclusion, which summarizes Qoheleth's observations on the "vanity" of life "under the sun." While much of the book explores the futility of various earthly pursuits (wealth, pleasure, wisdom, labor) without God, this verse grounds that philosophy in the undeniable reality of human mortality and physical limitation. It reinforces the idea that all earthly pursuits are ultimately fleeting and cannot prevent the body's decay, leading to the final admonition to "Fear God, and keep his commandments: for this is the whole duty of man" (Ecclesiastes 12:13). It underscores that true meaning is found not in temporal achievements but in an eternal relationship with the Creator.
CHRIST-CENTERED FULFILLMENT
While Ecclesiastes 12:3 vividly portrays the universal reality of human physical decay and mortality, it also implicitly sets the stage for the profound hope found in Jesus Christ. The "keepers of the house" may tremble, "strong men" may bow, "grinders" cease, and "windows" darken, but in Jesus Christ, we find the ultimate answer to human frailty and the curse of death. He is the one who entered into our weakness, taking on a human body subject to decay and death, yet He conquered it through His resurrection. The New Testament speaks of a future resurrection where our "perishable body must put on the imperishable, and this mortal body must put on immortality" (1 Corinthians 15:53). For those who are in Christ, the physical decline described in Ecclesiastes is not the final word; rather, it is a temporary state leading to a glorious transformation. Even as our "outer self is wasting away, our inner self is being renewed day by day" (2 Corinthians 4:16), because our citizenship is in heaven, and from there we "await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body" (Philippians 3:20-21). Thus, the somber realism of Ecclesiastes 12:3 finds its ultimate, triumphant fulfillment in the life, death, and resurrection of Jesus, offering not just a temporary reprieve from decay, but eternal life and a perfected, glorified body in the presence of our Creator.