Ecclesiastes 11

1. Cast thy bread upon the waters. Vers. 1-3 appear to be intended to show that it is often wise to deal generously, inasmuch as liberality to those who cannot repay, though it appears like casting bread upon the waters, is never lost. Some suppose that there is an allusion to the practice in Egypt of sowing corn before the Nile, after overflowing the land, has entirely resed to its channel. Bullock (Speaker’s Commentary) points out that in Isa. xviii. 2, the phrase “upon the waters” refers to ships. Moffatt renders, “Trust your goods far and wide at sea till you get good returns after a while.”

2. Give a portion to seven. “Seven” is a number of completeness; and therefore this is a command to be most extensively liberal. The expression, “Give a portion,” is perhaps borrowed from the practice of distributing food to the needy on festive occasions (Neh. viii. 10; Esther ix. 22).

thou knowest not what evil, etc. Thou knowest not but that thou mayest become needy. The same sentiment, but with its application extended to eternal things, is illustrated by our Lord in the parable of the unjust steward (Luke xvi. 1-12).

3 they empty themselves upon the earth. As the clouds arise from the sea, and empty themselves upon the earth, whence the water returns again to the sea (see i. 7), they form an apt illustration of the sentiment of these verses, that good returns to him who does it.

4. He that observeth the wind shall not sow, etc. As the farmer who refuses to sow or to reap unless the weather be favourable, will not prosper, so the man who waits for opportunities such as he would desire, will be likely to live in vain. So in all the work of life: Be guided not by transient phenomena, but by eternal principles and laws.

5. As thou knowest not, etc. The Preacher is still enforcing the same exhortation. Because we know so little of the purposes of God respecting both ourselves and others, every present opportunity of doing good should be diligently used.

the spirit. Many (as R.V.) prefer the rendering “wind” to “spirit,” and refer to ver. 4. But the next clause and the use of a similar expression in John iii. 8, seem to show that here, as elsewhere, there is an intended transition from one meaning of the word to the other.

6. In the morning sow thy seed, etc. Go on constantly in the way of duty, and be assured your wise activity shall not fail of a blessing. This sentiment is applicable to all our labours, and especially to efforts for the spiritual good of others; to which, in addition to the general encouragement here given, special promises are annexed: cp. Isa. lv. 11-13; Gal. vi. 7-10.

8. But if a man live many years, etc. Rather, “For if a man live many years, he shall rejoice in them all, and shall remember,” etc. He should connect present pleasure with thoughts of the coming “darkness.” For the man who never anticipates the future will be ill-prepared to meet it when it comes.

9. But know, etc. Rather, “And know.” This is not intended as a bar to the enjoyment already mentioned. “It is certainly used here as an incentive to cheerfulness. We are to be happy because we are to stand at the bar of God, because in the Judgement He will adjust and compensate all the wrongs and afflictions of time” (Dr. Samuel Cox). It also becomes a safeguard and a defence.

10 remove sorrow, etc. Sorrow here (as R.V., marg.) is more literally “vexation,” or colloquially “worry.” Do not look at the dark side of things, nor practise unnecessary mortification (“evil” to “the flesh”).

childhood and youth are vanity. They will soon be gone for ever: wisely therefore make the best of them.