King James Version
Ecclesiastes 11
10 verses with commentary
Cast Your Bread Upon the Waters
Cast thy bread upon the waters: for thou shalt find it after many days. upon: Heb. upon the face of the waters
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The Preacher offers enigmatic counsel: 'Cast thy bread upon the waters: for thou shalt find it after many days.' The Hebrew 'shalach' (שַׁלַּח, cast) means send forth or release. 'Bread upon the waters' likely refers to maritime trade—sending goods by ship—or charitable giving without expectation of immediate return. The promise 'thou shalt find it after many days' suggests that generous investment, though risky and delayed, will eventually yield return. This verse teaches principled risk-taking and generous giving: don't hoard resources fearfully but invest them faithfully, trusting eventual return. Jesus taught: 'Give, and it shall be given unto you' (Luke 6:38). Paul emphasized that generous sowing yields generous harvest (2 Corinthians 9:6). The verse challenges both miserly hoarding and reckless speculation, counseling wise, generous investment.
Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth.
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Give a portion to seven, and also to eight—the Hebrew ten cheleq le-shiv'ah ve-gam li-shemonah (תֶּן־חֵלֶק לְשִׁבְעָה וְגַם לִשְׁמוֹנָה) uses numerical parallelism (seven...eight) to indicate generosity that goes beyond typical expectations. This idiom appears in wisdom literature (Proverbs 6:16, 30:18) to mean "several" or "many." The counsel: diversify your investments and sharing—don't put all resources in one venture.
For thou knowest not what evil shall be upon the earth—ki lo teda mah-yihyeh ra'ah al-ha-aretz (כִּי לֹא תֵדַע מַה־יִהְיֶה רָעָה עַל־הָאָרֶץ) acknowledges life's uncertainty. Since the future is unknown and disaster may strike, wisdom counsels both diversification and generosity. Spread risk across multiple ventures; share generously with multiple recipients. When calamity comes (and it will), diversified investments and generous relationships provide resilience. Luke 16:9 echoes this: "Make friends by means of unrighteous wealth, so that when it fails they may receive you."
For thou knowest not what evil shall be upon the earth—ki lo teda mah-yihyeh ra'ah al-ha-aretz (כִּי לֹא תֵדַע מַה־יִהְיֶה רָעָה עַל־הָאָרֶץ) acknowledges life's uncertainty. Since the future is unknown and disaster may strike, wisdom counsels both diversification and generosity. Spread risk across multiple ventures; share generously with multiple recipients. When calamity comes (and it will), diversified investments and generous relationships provide resilience. Luke 16:9 echoes this: "Make friends by means of unrighteous wealth, so that when it fails they may receive you."
If the clouds be full of rain, they empty themselves upon the earth: and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be.
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If the clouds be full of rain, they empty themselves upon the earth—the Hebrew im-yimalu he-avim geshem al-ha-aretz yariqu (אִם־יִמָּלְאוּ הֶעָבִים גֶּשֶׁם עַל־הָאָרֶץ יָרִיקוּ) describes natural inevitability. When conditions are right, rain falls—this is simply how nature works. And if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be—im-yipol etz ba-darom ve-im ba-tzafon maqom she-yipol ha-etz sham yehu (אִם־יִפֹּל עֵץ בַּדָּרוֹם וְאִם בַּצָּפוֹן מְקוֹם שֶׁיִּפֹּל הָעֵץ שָׁם יְהוּא).
Both images teach that some events, once set in motion, are irreversible and beyond human control. Rain will fall when clouds are full; a fallen tree stays where it lands. These observations could counsel either fatalism ("Nothing matters since events are inevitable") or wisdom ("Accept what you cannot control and act wisely within your sphere"). Verse 4 clarifies: don't let fear of uncontrollable factors paralyze productive action.
Both images teach that some events, once set in motion, are irreversible and beyond human control. Rain will fall when clouds are full; a fallen tree stays where it lands. These observations could counsel either fatalism ("Nothing matters since events are inevitable") or wisdom ("Accept what you cannot control and act wisely within your sphere"). Verse 4 clarifies: don't let fear of uncontrollable factors paralyze productive action.
He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap.
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He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap—the Hebrew shomer ruach lo yizra ve-ro'eh ba-avim lo yiktzor (שֹׁמֵר רוּחַ לֹא יִזְרָע וְרֹאֶה בֶעָבִים לֹא יִקְצוֹר) warns against over-caution that leads to paralysis. Ancient farmers needed favorable conditions—calm winds for sowing seed, dry weather for harvest. But waiting for perfect conditions guaranteed inaction, since perfect weather never comes.
This verse counters verse 3's potential misreading. Yes, some factors are beyond control (rain falls, trees fall), but don't let awareness of uncontrollable risks paralyze wise action. The farmer who obsesses over wind direction never plants; the one who fears every cloud never harvests. Both starve from excessive caution. Wisdom requires acting despite uncertainty and risk. Proverbs 20:4 makes similar point: "The sluggard will not plow by reason of the cold; therefore shall he beg in harvest." Jesus warned against the servant who buried his talent in fearful inaction (Matthew 25:24-30).
This verse counters verse 3's potential misreading. Yes, some factors are beyond control (rain falls, trees fall), but don't let awareness of uncontrollable risks paralyze wise action. The farmer who obsesses over wind direction never plants; the one who fears every cloud never harvests. Both starve from excessive caution. Wisdom requires acting despite uncertainty and risk. Proverbs 20:4 makes similar point: "The sluggard will not plow by reason of the cold; therefore shall he beg in harvest." Jesus warned against the servant who buried his talent in fearful inaction (Matthew 25:24-30).
As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all.
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The Preacher acknowledges human limitations: 'As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all.' The verse employs two mysteries—wind/spirit ('ruach,' רוּחַ, meaning both wind and spirit) and fetal development—to illustrate comprehensive ignorance of God's works. Ancient peoples didn't understand meteorology or embryology; these natural processes remained mysterious. The comparison teaches epistemic humility: if basic natural processes exceed human understanding, how much more do God's comprehensive purposes? This verse anticipates Jesus's teaching to Nicodemus: 'The wind bloweth where it listeth... so is every one that is born of the Spirit' (John 3:8). Spiritual realities transcend human comprehension, requiring faith beyond sight.
In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good. shall prosper: Heb. shall be right
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In the morning sow thy seed, and in the evening withhold not thine hand—the Hebrew zera (זֶרַע, seed) functions both literally (agricultural seed) and metaphorically (works, investments, efforts). The command to sow both morning and evening creates a merism expressing continuous, diligent labor without hesitation. The rationale follows: for thou knowest not whether shall prosper, either this or that (כִּי אֵינְךָ יוֹדֵעַ אֵי זֶה יִכְשָׁר). Human beings cannot predict which efforts will succeed—the verb kasher (כָּשַׁר, prosper/succeed) indicates favorable outcome. This verse teaches industrious stewardship under uncertainty.
The Preacher's counsel balances wisdom and faith: work diligently because outcomes are unpredictable, not because success is guaranteed. This anticipates Jesus's parable of the sower (Matthew 13:1-23) where seed falls on various soils with different results. Paul echoes this: 'I planted, Apollos watered, but God gave the increase' (1 Corinthians 3:6). Believers labor faithfully, trusting God's sovereignty over results. The verse forbids both presumptuous sloth (assuming effort is pointless) and anxious calculation (attempting to guarantee outcomes). Faithful stewardship sows generously despite uncertainty.
The Preacher's counsel balances wisdom and faith: work diligently because outcomes are unpredictable, not because success is guaranteed. This anticipates Jesus's parable of the sower (Matthew 13:1-23) where seed falls on various soils with different results. Paul echoes this: 'I planted, Apollos watered, but God gave the increase' (1 Corinthians 3:6). Believers labor faithfully, trusting God's sovereignty over results. The verse forbids both presumptuous sloth (assuming effort is pointless) and anxious calculation (attempting to guarantee outcomes). Faithful stewardship sows generously despite uncertainty.
Rejoice in Your Youth
Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun:
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Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun—the Hebrew matok (מָתוֹק, sweet) typically describes taste but here applies metaphorically to light, creating synesthetic imagery. The sun's light represents life itself, consciousness, and the goodness of existence. The phrase tov (טוֹב, pleasant/good) for the eyes echoes creation's refrain: 'God saw the light, that it was good' (Genesis 1:4). This verse affirms life's inherent goodness as God's gift, contrasting with the book's repeated observations about life's frustrations.
Following chapter 11's call to diligent labor (v. 6) and joyful living (vv. 9-10), this verse celebrates conscious existence itself. The simple pleasure of seeing sunlight—being alive to experience creation—is God's gift worth enjoying. This anticipates verses 9-10's exhortation to rejoice in youth. The verse provides theological foundation for enjoying life: creation is fundamentally good despite the fall's effects. Jesus called Himself 'the light of the world' (John 8:12), and believers will experience eternal light in the new creation where 'the Lord God giveth them light' (Revelation 22:5).
Following chapter 11's call to diligent labor (v. 6) and joyful living (vv. 9-10), this verse celebrates conscious existence itself. The simple pleasure of seeing sunlight—being alive to experience creation—is God's gift worth enjoying. This anticipates verses 9-10's exhortation to rejoice in youth. The verse provides theological foundation for enjoying life: creation is fundamentally good despite the fall's effects. Jesus called Himself 'the light of the world' (John 8:12), and believers will experience eternal light in the new creation where 'the Lord God giveth them light' (Revelation 22:5).
But if a man live many years, and rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh is vanity.
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But if a man live many years, and rejoice in them all—the conjunction 'but' (כִּי) introduces qualification to verse 7's celebration of life. The Hebrew samach (שָׂמַח, rejoice) commands active joy throughout life's duration. However, the verse immediately adds sobering perspective: yet let him remember the days of darkness; for they shall be many. The 'days of darkness' (יְמֵי הַחֹשֶׁךְ) likely refer to death and what follows—the grave, Sheol, the state of death. The phrase 'they shall be many' (הַרְבֵּה יִהְיוּ) creates striking contrast: however long earthly life lasts, death's duration far exceeds it.
The verse concludes: All that cometh is vanity (havel, הֶבֶל—vapor, breath, transience). This doesn't negate verses 7-8a's call to enjoy life but provides essential context: rejoice in life while remembering mortality. The tension is characteristically Ecclesiastean—affirm life's goodness while acknowledging its brevity. This prepares for 12:1-7's extended meditation on aging and death. The Christian hope transforms this: death is not endless darkness but sleep before resurrection (1 Thessalonians 4:13-18), and believers possess eternal life transcending temporal existence (John 11:25-26).
The verse concludes: All that cometh is vanity (havel, הֶבֶל—vapor, breath, transience). This doesn't negate verses 7-8a's call to enjoy life but provides essential context: rejoice in life while remembering mortality. The tension is characteristically Ecclesiastean—affirm life's goodness while acknowledging its brevity. This prepares for 12:1-7's extended meditation on aging and death. The Christian hope transforms this: death is not endless darkness but sleep before resurrection (1 Thessalonians 4:13-18), and believers possess eternal life transcending temporal existence (John 11:25-26).
Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment.
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This verse balances youthful joy with eschatological accountability. The opening command—'Rejoice, O young man, in thy youth'—uses the imperative 'simach' (שִׂמַח, rejoice), giving divine permission to enjoy youth's energy and opportunities. The parallel 'let thy heart cheer thee' (vitevakha libekha, וִיטִיבְךָ לִבֶּךָ) literally means 'let your heart make you good/glad.' The phrase 'walk in the ways of thine heart, and in the sight of thine eyes' initially sounds like license for unbridled indulgence. However, the crucial conjunction 'but' (Hebrew 'ki,' כִּי, often 'but' or 'for') introduces the sobering reality: 'know thou, that for all these things God will bring thee into judgment' (mishpat, מִשְׁפָּט). This isn't contradicting the call to joy but framing it within moral accountability. Legitimate pleasure differs from sinful indulgence because it occurs under divine scrutiny. The young can enjoy life's gifts while maintaining awareness that their choices carry eternal weight. This verse anticipates the book's conclusion (12:13-14): fear God, keep His commandments, for God judges all things.
Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity. sorrow: or, anger
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Therefore remove sorrow from thy heart (וְהָסֵר כַּעַס מִלִּבֶּךָ, vehaser ka'as milibbekha)—'and remove vexation from your heart,' from sur (to turn aside, remove) and ka'as (vexation, anger, grief). And put away evil from thy flesh (וְהַעֲבֵר רָעָה מִבְּשָׂרֶךָ, veha'aver ra'ah mibsarekha)—'and cause evil to pass from your flesh,' using avar (to pass over, remove). For childhood and youth are vanity (כִּי־הַיַּלְדוּת וְהַשַּׁחֲרוּת הָבֶל, ki-hayaldut vehashacharut havel)—'for childhood and the dawn-of-life are vapor,' using yaldut (childhood) and shacharut (youth, from shachar, dawn).
Following Ecclesiastes 11:9's exhortation to rejoice in youth while remembering coming judgment, verse 10 adds urgency: remove ka'as (internal turmoil—anger, worry, grief) and ra'ah (evil, harm) from basar (flesh—physical life). Why? Because yaldut and shacharut—childhood and youth, that precious 'dawn' of life—are havel (vapor, breath, fleeting). The message: youth passes quickly, so don't waste it on anxiety or evil. Paul counseled Timothy similarly: 'Flee youthful passions and pursue righteousness' (2 Timothy 2:22). The Preacher isn't promoting recklessness but mindful enjoyment—remove what harms, embrace what edifies, because this season vanishes. James 4:14 echoes: 'What is your life? You are a mist that appears briefly.'
Following Ecclesiastes 11:9's exhortation to rejoice in youth while remembering coming judgment, verse 10 adds urgency: remove ka'as (internal turmoil—anger, worry, grief) and ra'ah (evil, harm) from basar (flesh—physical life). Why? Because yaldut and shacharut—childhood and youth, that precious 'dawn' of life—are havel (vapor, breath, fleeting). The message: youth passes quickly, so don't waste it on anxiety or evil. Paul counseled Timothy similarly: 'Flee youthful passions and pursue righteousness' (2 Timothy 2:22). The Preacher isn't promoting recklessness but mindful enjoyment—remove what harms, embrace what edifies, because this season vanishes. James 4:14 echoes: 'What is your life? You are a mist that appears briefly.'