Ecclesiastes 11:1-8

F. EXHORTATIONS TO WORK IN HARMONY WITH Wisdom 11:112:8

1. Trust God and be cheerful in all of your activities. Ecclesiastes 11:1-8

TEXT 11:1-8

1

Cast your bread on the surface of the waters, for you will find it after many days.

2

Divide your portion to seven, or even to eight, for you do not know what misfortune may occur on the earth.

3

If the clouds are full, they pour out rain upon the earth; and whether a tree falls toward the south or toward the north, wherever the tree falls, there it lies.

4

He who watches the wind will not sow and he who looks at the clouds will not reap.

5

Just as you do not know the path of the wind and how bones are formed in the womb of the pregnant woman, so you do not know the activity of God who makes all things.

6

Sow your seed in the morning, and do not be idle in the evening, for you do not know whether morning or evening sowing will succeed, or whether both of them alike will be good.

7

The light is pleasant, and it is good for the eyes to see the sun.

8

Indeed, if a man should live many years, let him rejoice in them all, and let him remember the days of darkness, for they shall be many. Everything that is to come will be futility.

THOUGHT QUESTIONS 11:1-8

395.

After reading this section (verses one-eight), list at least five principles on stewardship which are taught here.

396.

What is meant by the figure of speech which states Cast your bread upon the surface of the waters?

397.

Is benevolence taught in verse two? Explain.

398.

Identify the arguments used to establish the fact that one should plant his crops regardless of the weather signs.

399.

Give evidence that weather is under the control of God.

400.

What two things should a man do if he lives a long time (verse eight)?

PARAPHRASE 11:1-8

Do not be afraid to send forth your merchandise upon the waters in commercial tradeyou will surely have a good return although you may have to wait a long time. Divide into portions what you haveseven or even eight partsas you know not what evil will come on the earth. If clouds are full of rain, they will empty themselves upon the earth. If the wind blows from either the north or south and blows the tree over, in the place where the tree falls, there it remains. Since these illustrations speak to truth, one cannot afford to be too cautious or wait too long to sow. If you wait until all weather conditions are just exactly right before you sow, you will never reap a crop. You do not know the path the wind follows or the way bones are formed in the womb of a pregnant woman. Neither do you know how God works in all the things He does. Therefore, sow your seed from daylight until dark for you have no way of discovering at this time whether the morning or the evening sowing will produce the best harvest. Perhaps both the morning and evening sowing will be good. Indeed the light of day is sweet! It is very pleasant for one to work in the sunshine. If you are fortunate to live many years in the sunlight, rejoice in them all. One thing you can be certain ofthe days of darkness will be many: all that lies ahead is emptiness and futility.

COMMENT 11:1-8

To teach through precepts and proverbs was characteristic of the wise men of Solomon's day. He includes himself in this category (Ecclesiastes 12:9). In what is considered among the most beautiful language in the Bible, the Preacher now turns to his final advice. He urges his readers to trust God and work hard! He demonstrates a concern for the happiness of others (note the difference in attitude from that found in Ecclesiastes 2:1-11), and urges wise industry, combined with pleasure, before old age makes such activity impossible.

This division, which includes verses one through seven of chapter twelve with chapter eleven, is accepted by most modern commentators. The emphasis is thrilling and exciting: Give of your substance and yourself; above all, make the most of your youth. Enjoy. How badly youth need this lesson today. There is no curtailment from God on approved pleasure. No somber, spiritual straight jacket for the believer. Rejoice, let your heart be pleasant, remove vexation, put away pain, follow the impulses of your heart and desires of your eyes are all admonitions to enjoy life. Just remember, the Preacher warns, God will bring you to judgment. The spirit of this final section under discussion is that one should find the work and happiness which God approves and pursue it with all his strength.

Ecclesiastes 11:1-2 These two verses should be considered together. It is possible that the second verse is an explanation of the metaphor in verse one. However, the exact meaning of both verses is much contested. It is highly improbable that the actual meaning and application can be made with any certainty. No less than six distinct explanations have been offered by commentators. Some are so fanciful that they do not merit consideration.[17] The two views which are most generally held are: (1) The traditional Jewish view holds that the lesson is one of charity, and that one's benevolence should be practiced freely without a view to personal return. There is the awareness, however, that should one give freely of his substance, in due season a substantial gain will be forthcoming. (2) The other interpretation encourages the daily pursuit of labor, resigning oneself to the providence of God's certain control and promise of future reward.

[17] For a review of the various interpretations of these two verses, one should study the two following sections:

George A. Barton. The International Critical Commentary: The Book of Ecclesiastes. (New York: Charles Scribner's Sons, 1908), pp. 181-183.

George A. Buttrick (ed.). The Interpreter's Bible, V. (New York: Abingdon Press, 1956), pp. 81-82.

The image of a trading ship is understood as the meaning of cast your bread on the surface of the waters. Cast means send forth and coincides with a merchant sending forth his ships laden with trade goods. One does not know when the ship will return. Often large periods of time lapsed before the ship arrived at home port with goods in trade. Solomon practiced such ventures as it is recorded of him that the king had at sea the ships of Tarshish with the ships of Hiram; once every three years the ships of Tarshish came bringing gold and silver ivory and apes and peacocks (1 Kings 10:22). (Cf. Proverbs 31:14) The idea is that just as the ship returns to reward the one who sent it forth, so God will restore generously the one who demonstrates compassion upon others. A beautiful description of this principle was written by Solomon. He said, He who is gracious to a poor man lends to the Lord, and He will repay him for his good deed (Proverbs 19:17).

The division into seven parts suggests in the metaphor that one is wise if he does not trust his entire fortune to one ship. The idea is to help many different people. The additional thought of the eight divisions may imply an unlimited number and could be expressed by seven and more. This would be making friends for yourselves by means of the mammon of unrighteousness (Luke 16:9). As one would say today, it is unwise putting all one's eggs in the same basket. The misfortune is thus understood to be an evil that results in loss of possessions or friends, and since one has helped numerous individuals, when his time of need is apparent, help will be forthcoming.

If the saying Cast your bread on the surface of the waters is taken at face value, it would mean that one freely and generously distributes his riches to those in need. It carries the idea of doing good without hope of gratitude or return. (Cf. Luke 6:32-35) Although the motive is pure there is the promise that you will find it after many days. As Ranston said, Be generous, do not be narrow in your liberality; even on the thankless waters scatter broadcast the seeds of kindness; be sure that sooner or later you will be rewarded.[18]

[18] Harry Ranston. Ecclesiastes and Early Greek Wisdom Literature. (London: Epworth Press, 1925), p. 40.

What if the Preacher's intention is not to teach benevolence? What other lesson is justified by these two verses? Assuming continuity in the writing of Ecclesiastes, which has been consistently demonstrated, a close study of the context suggests that the subject at hand is the same subject discussed in chapter ten and obviously pursued in verses three through six of chapter eleven. What is this subject? It is the idea that the way of wisdom is superior to the way of the fool. Although one cannot control the acts of nature (God) or the evil misfortunes produced by fools (sometimes rulers) there is the admonition in in the midst of it all to simply trust Godthere are certain things one neither knows nor controls which may have tremendous effects upon his life, yet he must work with all his might and commit himself to God's providential care. The figure of speechCast your bread on the surface of the watersneed not be restricted to a single aspect of one's work or labor. Let it speak to the total picture of industry. Let it encompass charity, but allow more than this. If one's life is lived in its totality according to the righteous rules and principles preached by Koheleth in his book, then the reward will assuredly come to him after many days.
Verse two is simply an admonition to be wise in various activities of life. Allow wisdom to prepare one for the unexpected misfortunes of life which are beyond control. Note how the following verses fortify this argument.

Ecclesiastes 11:3 One law of God which alters man's activities upon the earth, and over which man has absolutely no control, is the fact that when the clouds are full, they pour out rain upon the earth. A similar example of the same principle is seen is the fact that a tree remains where it falls. E. M. Zerr comments: This verse is to be considered especially in connection with the last clause of the preceding verse. The laws of nature are fixed so that man should make use of present opportunities for doing good, before some action of nature (which is unseen and unavoidable) cuts off the opportunity.[19]

[19] E. M. Zerr. Bible Commentary, III (Marion, Indiana: Cogdill Foundation Publications, 1954), p. 224.

Man may fret or even suffer over too much rain or too little, but he cannot control it. The tree falls very likely from the blowing of the wind. Note the use of south and north in this verse as well as in chapter one verse six. The tree could have been a fruit tree in full bloom or a much desired shade tree, but man does not prevent its destruction. The following verse describes how wise men act under such circumstances. One must admit to conditions of life which are beyond his control.

Ecclesiastes 11:4 The admonition which states, whatever your hands find to do, verily, do it with all your might (Ecclesiastes 9:10), is not heeded by the one who excessively worries over matters he cannot control. Under all circumstances one should do the very best work he can and let God care for him. The wind may threaten to blow away the seeds at sowing time, and the clouds threaten to drop heavy rains to damage or destroy the harvest. (Cf. 1 Samuel 12:7; Proverbs 26:1) However, one must employ wise judgment, not fear or inactivity under such circumstances. There is no assurance for the farmer who does the best he can, but he does something.

Some see in the verse a broader application than literal sowing and reaping which would have special meaning for farmers. Luther said it pertains in general to all human activity, but especially to charity. Delitzsch said, The cultivation of the land is the prototype of all labor.[20] (Cf. Genesis 2:15 b) The principle established in verse one and amplified in these verses is applicable to many situations, but it serves the purpose of the Preacher's reasoning to view it in the context of the farmer who is always watching the skies and fails to sow his crop.

[20] Delitzsch, op. cit., p. 395.

Ecclesiastes 11:5 The Preacher is still discussing the activity of God. One should not stumble over the difficulty of understanding the first part of this verse and miss the obvious. There are two examples presented in the verse which illustrate the mysterious activities of God in nature. The point is made that one can not know what God does. This truth has been previously demonstrated. (Cf. Ecclesiastes 1:13; Ecclesiastes 3:10-11; Ecclesiastes 8:17)

One difficulty is presented by the fact that the word translated wind (ruach) may also be translated spirit. However, the wind has just been under consideration (verse four), and this could very well be a reflection of this same truth. We know, too, that Jesus discussed the subject in John 3:18 where He observed that the wind blows where it wishes but man doesn-'t know where it is going or where it came from. If the wind is misunderstood to be the true meaning, then there are two distinct illustrations.

On the other hand, if ruach is to be translated spirit, then there is but one illustration as the spirit and bones formed in the womb would speak to the mysterious making of a babya mystery which even today baffles modern science. (Cf. Psalms 139:13-16)

Regardless of which interpretation is preferred, neither the essence nor the application of the lesson is changed. The point is that man does not know the activity of God.

Who makes all things does not speak to the total universe but rather specifically to things mentioned here such as wind and bones in the womb. Zerr observes, The lesson still is that man should make use of present and known advantages, not waiting to figure out the ways of God as to the future.-'[21]

[21] Zerr. op. cit., p. 224.

Ecclesiastes 11:6 The Preacher continues to admonish toward hard work. The positive emphasis sow your seed, and the negative warning, do not be idle, clearly demonstrates his intention. Repetition is a technique used in effective preaching. Restating this theme (Cf. verses three-four) is like hitting the same nail repeatedly until it is well-fastened (Ecclesiastes 12:11). The specific explanation is found once again in the figure of the farmer who must work from morning until night, and in addition must trust God as he does not know which effort will succeed. The broader application would encourage one to work diligently at every task he undertakes as this is obviously the overriding message which Solomon relentlessly preaches.

Ecclesiastes 11:7 To see the sun may communicate no other meaning than to be alive. (Cf. Ecclesiastes 6:5; Ecclesiastes 7:11) The basic joy of living is the tenor of Solomon's emphasis now, but it is conveyed through this verse by the words pleasant and good, and not necessarily by to see. Solomon's quest is clearly set forth in Ecclesiastes 2:3; Ecclesiastes 2:24; Ecclesiastes 3:12-22; Ecclesiastes 5:18 and Ecclesiastes 8:15. Light is a metaphor and represents life. No matter how difficult tasks may become, or how sad the circumstances surrounding life, it is still a good thing to be alive. Especially is this true when one is yet in his youth with health and vigor on his side. Oppression or misfortune could temporarily cause one to despair, but the energy of youth will assist one in rising above such adversity. The day will come when one edges toward the darkness. (Cf. Ecclesiastes 12:2; Ecclesiastes 12:6-7) At that time, all opportunities for joyful activities will be lost.

Ecclesiastes 11:8 Here Solomon is careful to note that throughout life, from youth to old age, it is possible to find good and pleasant activities. How can one rejoice in all his days? The answer has been labored by the Preacher. It is best summarized by his own words, Let your clothes be white all the time, and let not oil be lacking on your head. Enjoy life with the woman whom you love all the days of your fleeting life which He has given to you under the sun; for this is your reward in life, and in your toil in which you have labored under the sun (Ecclesiastes 9:8-9).

The days of darkness do not refer to the misfortunes which may occur on the earth. Neither do they refer to the end years of one's life. The reference is to the abiding place of the soul when it is no longer in the light or under the sun. In other words it is the period of time one must spend in the grave or Sheol. (Cf. Ecclesiastes 9:10; Genesis 37:35; Job 21:13; Job 17:13; Isaiah 38; Isaiah 10) Solomon also uses the term eternal home (Ecclesiastes 12:5) in describing Sheol. Such pensive meditation on the certainty of this truth has a sobering effect on the wise (Ecclesiastes 7:2-4). He does not despair but becomes more determined that he will make the most of his opportunities. In the grave, when the soul abides in Sheol, everything will be futility. There is nothing that promises any kind of positive experience in the grave. How appropriate to this comment are the words of Jesus in John 9:4 when He said, We must work the works of Him who sent me, as long as it is day; night is coming, when no man can work.

FACT QUESTIONS 11:1-8

527.

What primary admonition to youth comes through in this section?

528.

Youth should temper their activities remembering what future event?

529.

What is the traditional Jewish view of verses one and two.

530.

Explain the major alternative interpretation of verses one and two.

531.

What is suggested by the division of one's goods into seven parts?

532.

If cast your bread on the surface of the water speaks to the total of one's life, what is the lesson to be learned?

533.

How do the clouds and the tree demonstrate that man has no control over certain activities of God?

534.

What will keep one from meaningful industry?

535.

What do the two examples in verse five illustrate?

536.

What technique of preaching, mentioned in verse eleven of chapter twelve is used in verse six?

537.

What two words in verse seven are to have special emphasis?

538.

When will joyful activities be lost?

539.

To what does days of darkness refer? (Cf. verse eight)