John Gill Commentary Ecclesiastes 11

Cast your bread upon the waters
As the wise man has often suggested that nothing was better for a man than to enjoy the good of his labour himself, he here advises to let others, the poor, have a share with him; and as he had directed in the preceding chapter how men should behave towards their superiors, he here instructs them what notice they should take of their inferiors; and as he had cautioned against luxury and intemperance, he here guards against tenacity and covetousness, and exhorts to beneficence and liberality.

That which is to be given is "bread", which is put for all the necessaries of life, food and raiment; or money that answers all things, what may be a supply of wants, a support of persons in distress; what is useful, profitable, and beneficial; not stones or scorpions, or what will be useless or harmful: and it must be "your" bread, a man's own; not independent of God who gives it him; but not another's, what he owes another, or has fraudulently obtained; but what he has got by his own labour, or he is through divine Providence in lawful possession of; hence alms in the Hebrew language is called "righteousness".

And it must be such bread as is convenient and fit for a man himself, such as he himself and his family eat of, and this he must cast; it must be a man's own act, and a voluntary one; his bread must not be taken and forced from him; it must be given freely, and in such a manner as not to be expected again; and bountifully and plentifully, as a man casts seed into the earth; but here it is said to be "upon the waters".

Bread is to be given to such as are in distress and affliction, that have waters of a full cup wrung out unto them, whose faces are watered with tears, and foul with weeping, from whom nothing is to be expected again, who can make no returns; so that what is given them seems to be cast away and lost, like what is thrown into a river, or into the midst of the sea; and even it is to be given to such who prove ungrateful and unthankful, and on whom no mark or impression of the kindness is made and left, no more than upon water; yes, it is to be given to strangers never seen before nor after, like gliding water; so the Vulgate Latin version renders it, "passing waters".

Or else to such who may be compared to well watered ground, or "moist ground", as Mr. Broughton renders it; where the seed cast will grow up again, and bring forth fruit, and redound to the advantage of the sower, as what is given to the poor does; they are a good soil to sow upon, especially Christ's poor, who are partakers of his living water, grace; see (Isaiah 32:20); though it may be the multitude of persons to whom alms is to be given are here intended, which are sometimes signified by waters, (Revelation 17:15); as (Ecclesiastes 11:2) seems to explain it.

The Targum is, ``reach out the bread of your sustenance to the poor that go in ships upon the sea of the water;''

And some think the speech is borrowed from navigation, and is an allusion to merchants who send their goods beyond sea, and have a large return for them; for you shall find it after many days ; not the identical bread itself, but the fruit and reward of such beneficence; which they shall have unexpectedly, or after long waiting, as the husbandman for his seed; it suggests that such persons should live long, as liberal persons often do, and increase in their worldly substance; and if they should not live to reap the advantage of their liberality, yet their posterity will, as the seed of Jonathan did for the kindness he showed to David; or, however, if they find it not again in temporal things, yet in spirituals; and shall be recompensed in the resurrection of the just, and to all eternity.

So the Targum, ``for after the time of many days, then you shall find the reward of it in this world (so it is in the king's Bible), and in the world to come;'' see (Luke 12:12–14). Jarchi instances in Jethro.

Noldius ^F16 renders it "within many days", even before many days are at an end; for seed sown by waters in hot climates soon sprung up, and produced fruit; see (Daniel 11:20).

FOOTNOTES:

• F16: Ebr. Concord. Partic. p. 155. No. 704.

Give a portion to seven, and also to eight
Or, a "part" ^F17; not the whole of a man's substance, for he must have to support himself and his family; he that does not take care of that is worse than an infidel; a man may bestow all his goods on the poor, and not have charity; though no doubt there was true charity, or love, in the poor widow that threw in all her substance into the treasury, which was an extraordinary case, (1 Timothy 5:8) (1 Corinthians 13:2) (Mark 12:44) ;

but a man is to give of such things that he has, ordinarily, and not all that he has, (Luke 11:41) ; he is to give according to his ability, and what he can spare from the service of himself and family; and this is to be distributed, and given in parts to the poor, according to their necessities; not all to one, but something to everyone, "to seven, and also to eight": if seven persons apply, give them everyone a part; and, if an eighth person comes, send him not away empty; give to every one that asketh, (Luke 6:30) ; compare with this phrase (Micah 5:5) ;

Some think this respects time, so Aben Ezra; that a man should give constantly and continually, should be daily giving, all the seven days of the week, and when the eighth day comes, or the week begins again, go on in the same course. The Targum is,``put a good part of seed in your field in Tisri (the seventh month), and do not cease from sowing even in Casleu,'' the eighth month;

for you know not what evil shall be upon the earth ; what calamities shall come upon it, which may sweep away all a man's substance; it may be destroyed by fire, or washed away by a deluge of water, or plundered by an enemy; or, however, the day of death may quickly come, as it certainly shall, and then it will be no longer in a man's power to do good with what he has.

Moreover, the arguments which covetous men use against liberality, the wise man uses for it; they argue that bad times may come, and they may sustain great losses; or have a greater charge upon them, a growing family; or they may live to old age, and want it themselves: be it no, these are reasons why they should give liberally while they can; that when these things they fear shall come upon them, they may be relieved and supplied by others; for those that show mercy shall find mercy; and this is the way to make themselves friends in a time of need, and against it; see (Luke 16:9) .

FOOTNOTES:

• F17: (qlx) "partem", Pagninus, Montanus, Munster, Vatablus, Drusius, Junius & Tremellius, Piscator

If the clouds be full of rain, they empty [themselves] upon the earth They do not retain it; sad would it be for the earth if they did; but they let it down softly and gently, in plentiful showers upon each of the parts of the earth without distinction, by which it is refreshed, and made fruitful; nor are they losers by it, for they draw up great quantities again out of the ocean, and so constantly answer the ends for which they are appointed. And so rich men, who are full of the good things of this world, should not keep them to themselves, and for their own use only; but should consider they are stewards under God, and for others, and should be like the full clouds, empty themselves; and give to those who want of what God has given them, freely and cheerfully, bountifully and plentifully, and that without respect of persons, imitating their God and Creator, who sends rain upon the just and the unjust, (Matthew 5:45); and such in the issue are no losers, but gainers; they fill again as fast as they empty;

and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be; where the seed falls, and it grows up into a plant, and to a tree, there it continues, whether to the north or to the south; and so accordingly brings forth fruit, and such as it is men partake of it; to which purpose Jarchi, and who applies it to the disciple of a wise man, who is profitable in the place where he is, not only in life, but after death: or where the fruit of a tree fall, "there they are", so Aben Ezra reads the last clause in the plural number; that is, there are persons enough to gather the fruit; and so where a rich man is, there are poor enough about him to partake of his bounty:

or as when a tree is cut down, let it fall where it will, there it abides, and is no more fruitful; so when a man is cut off by death, as he was then, so he remains; if a gracious and good man, and has done good, he is like a tree that falls to the south, he enters into the paradise of God, the joys of heaven; and if not a good man, and has not done good, he is like a tree that falls to the north, he goes into a state of darkness, misery, and distress; see (Revelation 22:11Revelation 22:14Revelation 22:15); or however, be this as it will, he is no more useful in this world; and therefore it becomes men to do all the good they can in health and life, for there is none to be done in the grave where they are going: or else the sense is, that as when a tree falls, whether it be to the south or to the north, it matters not to the owner, there it lies, and is of the same advantage to him; so an act of beneficence, let it be done to what object soever, a worthy or an unworthy one, yet being done with a view to the glory of God and the good of men, it shall not lose its reward: and so this is an answer to the objection of some against giving, because they do not know whether the object proposed is deserving:

though some think the same thing is intended by these metaphorical expressions, as is suggested in the latter part of (Ecclesiastes 11:2), that evils or calamities may come upon men like heavy showers of rain, which wash away things; or like storms and tempests of rain, thunder and lightning, which break down trees, and cause them to fall to the north or to the south; and thus in like manner by one judgment or another men may be stripped of all their substance, and therefore it is right to make use of it while they have it.

He that observes the wind shall not sow
Who before he sows his seed is careful to observe where the wind is, from what corner it blows, and forbears sowing until it is down or changes, lest it should be troublesome to him in sowing, or blow away his seed, and waits for a better season; such a man may lose his seedtime and never sow at all, and his grain in his barn may be devoured by vermin, or be destroyed by one accident or another, and so he may lose both his seed and his crop;

and he that regards the clouds shall not reap ;
which are uncertain signs of weather; and if a man gives heed to them, and puts off his sowing from time to time, for the sake of better weather, as he may never sow, so it is impossible that he should reap; and if he sows, and when his grain is ripe and forbears to reap because of the clouds, lest his grain should be wet, may never reap at all:

and so it is with respect to liberality; if a man will raise difficulties, and make objections, and attend to them; if he puts off giving till such an affliction is removed from him and his family, or that is grown up; or such an estate is obtained, or he has got to such an amount of riches, or till more proper and deserving objects present, with twenty things more of the like kind;

if he defers giving on such accounts, or through fear of want, which may possess his mind for various reasons, he may never give nor get, yea, never do any good work;

for, if nothing is done till all difficulties are removed, no good thing will ever be done.

As you know not what [is] the way of the spirit
If indeed a man could foresee and be assured of seasonable weather for sowing and reaping, or a proper opportunity for doing good, all circumstances agreeing, it would be right to wait for it, and take it; but as these things are not in our power, nor within the compass of our knowledge, we should take the first opportunity of doing good, and leave the issue to divine Providence: as in many things in nature we are and should be content to be ignorant of them, and leave them with God, who brings them about by his secret power and providence: as, for instance, we know not "the way of the spirit", or "of the wind" ^F18 , as some render it; where it comes from and where it goes, where and when it will subside, or what wind will blow next; or of the spirit or soul of man, how it enters into the body. So the Targum, ``how the spirit of the breath of life goes into the body of an infant:'' whether it is by traduction, as some, which is not likely; or by transfusion, or by creation out of nothing, or by formation out of something pre-existent, and by an immediate infusion of it: or, "what is the way of the breath"; of the breath of a child in the womb, whether it breathes or not; if it does, how? if not, how does it live? or what is the way of the soul out of the body, how it goes out of it when the body dies;

[nor] how the bones grow in the womb of her that is with child ;
or is "full", pregnant, big with child: or "in the womb that is full" ^F19 ; full of liquids, and yet bones are separated from them, grow out of them, and in them, and are hardened; all which how it should be is unknown: "bones" are mentioned because they are the more solid and substantial parts of the body, the basis and strength of it; and because it may seem more difficult how any part of the seed should harden into them, while other parts are converted into skin and flesh;

even so you know not the works of God, who makes all ;
the Targum adds, in wisdom; as men are ignorant of many of the works of nature, so of those of Providence, especially which are future; as whether men shall be rich or poor, have days of prosperity or adversity; what their latter end will be, whether they shall not stand in need of the assistance of others, it may be of them or theirs to whom they now give; or what will be the issue of present acts of beneficence and liberality; these, with many other things of the like kind, should be left with God. Some understand this of the work of grace and conversion, which is a secret and difficult work, only wrought by the power and grace of God; and may be begun, or shortly will, in a poor person, judged an unworthy object of charity for supposed want of it, a thing unknown.

FOOTNOTES:

• F18: (xwrh) "venti", Pagninus, Montanus, Junius & Tremellius, Piscator, Drusius, Mercerus, Amama, Cocceius, Gejerus, Rambachius; so Broughton, and the Syriac and Arabic versions.
• F19: (halmh Njbb) "in utero pleno", Mercerus, Gejerus, Gussetius, p. 936. "in ventre pleno", Cocceius, so Aben Ezra.