Bible Commentaries
Ecclesiastes 11

Verses 1-6

Ecc 11:1-6

Ecclesiastes 11:1-6

In this and the following chapter, we find the conclusion of the author, whom we believe to have been Solomon. It is a conclusive denial of the hopelessness of earlier sayings in the book.

Ecclesiastes 11:1-6

"Cast thy bread upon the waters; for thou shalt find it after many days. Give a portion to seven, yea, even unto eight; for thou knowest not what evil shall be upon the earth. If the clouds be full of rain, they empty themselves upon the earth; and if a tree fall toward the south, or toward the north, in the place where the tree falleth, there shall it be. He that observeth the wind shall not sow, and he that regardeth the clouds shall not reap. As thou knowest not what is the way of the wind, nor how the bones do grow in the womb of her that is with child; even so thou knowest not the work of God who doeth all. In the morning sow thy seed, and in the evening withhold not thy hand; for thou knowest not which shall prosper, whether this or that, or whether they both shall be alike good."

REMEDY NO 1.

These six verses are, "The first remedy proposed by the author for the perplexities of life,” a life which he has repeatedly called "vanity of vanities." And what is this recommended remedy?

"Cast thy bread upon the waters, etc." (Ecclesiastes 11:1). For more than eighteen centuries, there was never any doubt about what was meant here. Franz Delitzsch noted, during the 19th century, that, "Most interpreters regard this as an exhortation to charity"; and this writer is absolutely certain that the passage could not possibly mean anything else. Nothing could be any more stupid than the New English Bible rendition: "Send your grain across the seas, and in time you will get a return; divide your merchandise among seven ventures, eight maybe, since you do not know what disasters may occur on earth.”

Ecclesiastes 11:1 and Ecclesiastes 11:2 here are parallel, Ecclesiastes 11:2 telling us exactly what is meant by, "cast thy bread upon the waters." "It means to give a portion to seven yea, even unto eight.” Why should this be called casting bread upon the waters? Simply because benevolence should be practiced without either any desire or expectation of ever getting it back, exactly as would be the case of casting bread into a raging river.

Similar admonitions to give to the poor abound in both the Old Testament and the New Testament. See Matthew 5:42; Matthew 5:46; Luke 6:38; Proverbs 19:7; Psalms 112:5, etc.

One must be amazed and outraged at what many recent interpreters and translators are doing to this plain Scripture.

Peterson wrote that the passage, "Advises the undertaking of business ventures." Fleming agreed that, "It refers to business ventures overseas trade." Hendry likewise thought that he found here a recommendation for people to take risks in business enterprises, "He who will not venture until he is absolutely sure will wait forever.” All such views of this passage are absolutely ridiculous and should be rejected out of hand.

Even the radical and destructive critics of the International Critical Commentary did not subscribe to such foolish interpretations as these. Barton wrote back in 1908, "That bread cannot possibly mean merchandise"; and we find a similar contradiction of this popular error in the very first word of Ecclesiastes 11:2 (See below). Barton also noted that by far the most probably correct understanding of this place views it as, "An exhortation to liberality," pointing out the ancient Arabic proverb upon which the metaphorical words of the text are founded.”

"Give a portion to seven, yea, even unto eight, ..." (Ecclesiastes 11:2). What is the measure of a scholar’s blindness who will read the word "Give," here as, "Invest your money"? or, "Send your grain overseas"!? That is exactly the way the translators of Good News Bible rendered this verse! "Put your investments in several places, even many places.” Oh yes, there is a marginal reference in the American Standard Version indicating that the word translated give may also mean divide; but the three most dependable versions of the Holy Bible, namely, the KJV, the American Standard Version and the RSV, unanimously render the word GIVE. Besides that, the word divide never meant either distribute, diversify, or any similar thing.

Now it is true that a lot of corrupt translations and paraphrases are available; but all of them put together do not have one tenth of the authority of the three standard versions of the Holy Bible just cited.

The remaining verses in this first paragraph (Ecclesiastes 11:1-6) are all related to the admonition in the first two verses. Waddey, a very dependable and discerning scholar stresses this.

The mention of the clouds with their rain reminds men that all of their wealth comes via the providence of God; and the mention of the fallen tree is a reminder that death terminates one’s opportunity to give (Ecclesiastes 11:3).

"A wind-observer will not sow ... a cloud-watcher will not reap" (Ecclesiastes 11:4). This is Barton’s rendition of Ecclesiastes 11:4. The application is simple enough. If one is never going to give charitable gifts until he is able to predict what good it will do in this or that case; or, if he will wait until he has no suspicions about the need or intentions of the recipient, he will never do anything at all. Of course, the agricultural metaphor here is true exactly as it stands. Get on with the job, no matter what objections might be raised against it!

"Thou knowest not what is the way of the wind, nor how the bones grow in the womb of her that is with child" (Ecclesiastes 11:5). The great mysteries of life are beyond our comprehension. The workings of God’s providence are not subject to human understanding; and the future, even for ourselves, is absolutely unpredictable. There is more than a hint in these verses that the benevolent treatment of others by God-fearing people, while we have the ability to do it, might, at some unknown time in the future, be, even for us, the means of our survival.

"Thou knowest not which shall prosper ..." (Ecclesiastes 11:6 b). In view of all that. is written in these verses, Solomon admonishes us to sow our seed, morning and evening; and this is not speaking of a farming venture, but, "It speaks of the acts of kindness and benevolence that we have opportunity to do."^[13] The apostle Paul used exactly this same metaphor for benevolence in 2 Corinthians 9:6-15. He commanded us to, "Do good unto all men" (Galatians 6:10), and promised that if we "sow bountifully" we shall also reap "bountifully" (2 Corinthians 9:6). Paul’s use of this metaphor for benevolence makes it virtually certain that the sowing here means exactly what it does in the New Testament, practicing liberality.

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. 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.

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."

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 God—there 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 speech—“Cast your bread on the surface of the waters”—need 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."

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." (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.

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 baby—a 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.’”^"

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.

Verses 7-9

Ecc 11:7-9

Ecclesiastes 11:7-9

THE SECOND REMEDY

"Truly the light is sweet, and it is a pleasant thing for the eyes to behold the sun. Yea, if a man live many years, let him rejoice in them all; but let him remember the days of darkness, for they shall be many. All that cometh is vanity. 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 thy heart, and in the sight of thine eyes; but know thou, that for all these things God will bring thee into judgment."

Deane defined this second remedy for the perplexities of life as, "Cheerfulness, a spirit that enjoys the present time, with a chastened regard to the future.” Solomon was in the right key here. The Christ himself said, "Rejoice, and be exceeding glad, for great is your reward in heaven" (Matthew 5:11). Furthermore, that admonition came as the proper response even to bitter persecution. Nothing enhances and glorifies life on earth any more than an invariably cheerful disposition, not only for him that is fortunate enough to possess it, but also for all of them whom his life may touch.

From a dungeon in Rome, Paul wrote Philippians with its quadruple exclamation: "Rejoice ...rejoice ... rejoice ... and again I say, Rejoice." As saved sinners, made clean by the blood of Christ, endowed with the hope of eternal glory, assured that nothing, absolutely nothing, past, present or future, shall be able to separate us from the love of God that passeth all understanding - regardless of disease, or poverty, or persecution, whatever the evil world may have given us, let the child of God rejoice all the days of life and go down to the grave rejoicing in the hope of glory! As Our Lord said, "Your joy no man taketh from you." (John 16:22).

The happiness, joy, and rejoicing which are admonished here are envisioned as taking place, even in the contemplation of death itself (the days of darkness), and in the full consciousness of the Eternal Judgment to come (Ecclesiastes 11:9). In fact, joy is impossible apart from the rational and enlightened knowledge and considerations of those future realities. "The rejoicing admonished here is made possible only by a true regard for the future," the certainty that, "Even though I walk through the valley of the shadow of death ... thou art with me ... and I shall dwell in the house of the Lord forever." (Psalms 23).

"Walk in the ways of thy heart, and in the sight of thine eyes" (Ecclesiastes 11:9). This must be viewed as a license for sensuality and debauchery. A better translation of this is that in the Septuagint: "Walk in the ways of thy heart blameless! but not in the sight of thine eyes." Even in our own version, the mention of the Eternal Judgment stands (and the command in Ecclesiastes 11:10) as an effective terminator of any alleged license that may be claimed on the basis of what is written here.

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.”

Ecclesiastes 11:9 Note the Preacher’s admonition is directed to young men. The youth have the pathway of life before them. Their hopes, dreams and ambitions will be shaped by attitudes formed while still young. Parker remarks: “Coheleth thus does not fear to enforce religious considerations upon the young mind. How noble a spectacle is a young life of joy consecrated to the service of truth, eager in upholding the claims of all pureness and wisdom! There is no nobler sight in all the earth than consecrated youth, sanctified enthusiasm, exuberant joy, used as a stimulus in sacred service."

There is a unit relationship that exists in the admonitions in Ecclesiastes 11:9-10 and Ecclesiastes 12:1. The unity of the section is somewhat minimized by the chapter break. However, Leupold wisely points out that in verse nine, youth are to rejoice in all good things that give the heart true cheer; in verse ten he is told to put aside all that might interfere with such legitimate joy; and in chapter twelve verse one, provision is made for the youth to see that his roots are to run deep in remembering God which alone assures joy.

Solomon is encouraging the pursuit of pleasure tempered with the awareness that God will bring all activities into judgment. Some view the pleasures as sinful and thus the verse is taken as a prohibition or warning. The argument states that Solomon is using “stern irony” with a charge that one is free to enjoy all the sinful pleasures that youth finds exciting, but one must not forget that God will inevitably bring all deeds to judgment. Such an interpretation, however, is totally foreign to the spirit of the passage. What is evident is the fact that in the prime of life all that is wholesome activity, and thus approved of God, should be pursued.

“Follow the impulses of your heart and the desires of your eyes.” Job speaks of the heart following after the eyes (Job 31:7). This type of wholesome pleasure has previously been approved. (Cf. Ecclesiastes 2:10; Ecclesiastes 2:24; Ecclesiastes 3:12-13; Ecclesiastes 3:22; Ecclesiastes 5:18; Ecclesiastes 8:15) Much of what the Preacher identifies as both wise and foolish, he has observed with his eyes. The eyes stimulate impulses and desires. The caution expressed here is toward the innocent use of sight and that which is pleasing to God. The caution comes in the stern form of a reminder “that God will bring you into judgment.” One does not know many of the activities of God (verses five-six), but what he must know is that God will one day judge him. What is the nature of this judgment? Various views are offered: (1) The judgment is the pain and debility that comes to one in old age, but is increased because of the sowing of wild oats in one’s youth. The more one corrupts his youth, the more he suffers in old age. (2) the calamities that befall one are the direct result of sins and should be interpreted as an outpouring of God’s wrath. This kind of temporal judgment is in harmony with the principle of retribution previously discussed. (3) The interpretation which appears the most defensible in the light of Ecclesiastes 3:17; Ecclesiastes 12:1; Ecclesiastes 12:7; Ecclesiastes 12:14 is that there will be a final time of judgment. The Preacher’s view of the final judgment is not clear or detailed, but he appeals to proper behavior on the premise that such a judgment is coming. Existence beyond the grave was hinted at in Ecclesiastes 9:5-6; Ecclesiastes 9:10 and confirmed in Ecclesiastes 12:7.

Verse 10

Ecc 11:10

Ecclesiastes 11:10

THE THIRD REMEDY

This third remedy of the perplexities of life is piety, that is, the faithful worship and service of God. The scriptural text that develops this extends through Ecclesiastes 12:7

"Therefore remove sorrow from thy heart, and put away evil from thy flesh; for youth and the dawn of life are vanity."

Note this parallel:

Remove sorrow from thy heart;

Put away evil from thy flesh.

According to the genius of Hebrew parallelism, these two lines are saying exactly the same thing, namely, that the only way to remove sorrow from one’s heart and to engage in all that happy rejoicing that has been mentioned, is for the youth to "put away evil from his flesh." Failing to do that, he shall wallow in remorse and misery all the days of his life and finally descend into the grave itself in wretched despair. Any person who has lived a normal lifetime has seen it happen a hundred times! There is no way to restrict what is written here as being applicable to the physical body alone; it is a strict morality that is commanded.

"Youth and the dawn of life are vanity" (Ecclesiastes 11:10 b). This cannot mean that they are vanity in the sense of Solomon’s earlier uses of that term in Ecclesiastes. They are not vanity because they are undesirable or worthless, or anything like that, they are vanity in the sense that they are fleeting; they soon pass away. As Wordsworth stated it:

Trailing clouds of glory do we come

From God who is our home.

Heaven lies about us in our infancy

At length the man sees it die away

And fade into the light of common day.

F. C. Cook’s observation on Ecclesiastes 11:10 was, "Let the timely recollection of God’s judgment and the fleeting character of youth so influence your conduct that you will refrain from all actions which entail future remorse and suffering.

Ecclesiastes 11:10 Solomon now urges the removal of vexation and pain. The final argument offered which should motivate this action is that the years of youth are temporary. One should avoid that which injures the inner and the outer man—the spiritual and the physical. That which robs youth of good times, pleasant days, desires of the eyes, and general happiness are to be shunned. The emphasis through this section is on a positive note. Young people are exhorted to find genuine joy in their youth. Sin brings decay and sickness (1 Corinthians 6:18). For the person today who wishes to capture the same spirit of this passage, the words of Paul should be followed: “Therefore, having these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God” (2 Corinthians 7:1).

How to Live While Young - Ecclesiastes 11:1 to Ecclesiastes 12:8

Open It

1. Why do people want to know the future?

2. Of what opportunities have you failed to take advantage? Why?

3. What sort of risks are you afraid of taking?

4. What is the worst thing to you about getting old?

Explore It

5. What central theme did Solomon develop in these verses? (Ecclesiastes 11:1 to Ecclesiastes 12:8)

6. What conclusions did Solomon draw about life? (Ecclesiastes 11:1 to Ecclesiastes 12:8)

7. What did Solomon tell his readers to do? (Ecclesiastes 11:1)

8. What sort of person did Solomon criticize? (Ecclesiastes 11:4)

9.What is beyond our understanding? (Ecclesiastes 11:5)

10. Why did Solomon tell his readers to keep busy? (Ecclesiastes 11:6)

11. What do we need to keep in mind? Why? (Ecclesiastes 11:8)

12. What advice did Solomon have for the young? (Ecclesiastes 11:9)

13. When should we take pains to remember our Creator? (Ecclesiastes 12:1)

14. How did Solomon describe old age? (Ecclesiastes 12:2-5)

15. How did Solomon symbolize death? (Ecclesiastes 12:6-7)

16. What did Solomon conclude is meaningless? (Ecclesiastes 12:8)

Get It

17. How do the uncertainties of the future make you feel?

18. How should we live in light of the uncertainties of the future?

19. What prevents you from taking calculated risks in life?

20. Why is it important to establish a relationship with God when we are young?

21. In what way is it easy to forget our Creator?

22. What can we do to keep our accountability to God in mind?

23. Why is it easier to enjoy life when we are young than when we become old?

24. How does the reality of aging affect you?

25. How should we live our life in light of the reality of death?

26. In what sense is life meaningless?

27. How should we respond to the seemingly meaningless aspects of life?

Apply It

28. What first step can you take to pursue an opportunity that you have put off?

29. What is something you can do this week to remind yourself of God’s place in your life?

30. Whether young or old what is something you will do today to enjoy the life God has given you?