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英文原文
In this chapter we have, I. A pressing exhortation to works of charity and bounty to the poor, as the best cure of the vanity which our worldly riches are subject to and the only way of making them turn to a substantial good account, Ec 11:1-6. II. A serious admonition to prepare for death and judgment, and to begin betimes, even in the days of our youth, to do so, Ec 11:7-10.
1-6
The Obligations to Be Liberal; Answers to Objections against Liberality
慷慨的義務；對慷慨之舉反對意見的回答
¹ 當將你的糧食撒在水面，因為日久你必得回。
² 你要分給七人，或分給八人，因為你不知道將來有甚麼災禍臨到地上。
³ 雲若滿了雨，就必傾倒在地上；樹若向南倒，或向北倒，樹倒在何處，就存在何處。
⁴ 看風的，必不撒種；望雲的，必不收割。
⁵ 風從何道來，骨頭在孕婦的胎中如何長成，你尚且不知道，這樣，行萬事之神的作為，你更不得知道。
⁶ 早晨要撒你的種，晚上也不要歇你的手，因為你不知道哪一樣發旺；或是早撒的，或是晚撒的，或是兩樣都好。
所羅門在本書中多次勉勵富人自己去享受財富的安舒；此處他勉勵他們用財富向人行善，並在賙濟窮人上豐盛慷慨，因為到了那日，這必豐豐富富歸到他們的帳上。請注意，
I. 這本分本身如何被推薦給我們，Ec 11:1。1. 「當將你的糧食撒在水面」——你的「穀物撒在低窪地」（有人如此理解），暗指農夫「帶著寶貴的種子出去」，為播種而從家中口糧中節省下穀種，因為知道若沒有它，來年便無收成；照樣，慈善的人從自己的口糧中取出作為種子，克扣自己來供應窮人，為要「在各水邊撒種」（賽32:20），因為他怎樣撒種，也必怎樣「收割」，加6:7。我們讀到「河流的豐收」，賽23:3。在聖經中，水代表群眾（啟16:5），而窮人是大群大群的（我們不缺施捨的對象）；水也代表哀傷的人：窮人是憂患之子。你必須給「糧食」——生命必需的供應，不僅給好話，更要給「好東西」，賽58:7。這必須是「你的」糧食，是正當得來的；將不屬於自己的拿來施捨，不是慈善，而是傷害；先「行公義」，然後「好憐憫」。「你的糧食」——你為自己預備的，讓窮人與你同享，如同約伯所行的，伯31:17。要白白地賙濟窮人，如同那「撒在水面上」的。差它去航行，差它作為冒險，如同海上貿易的商人。「把它交託在水面上；它不會沉沒。」
- 「你要分給七人，或分給八人」，就是說，要在慈善之舉上自由慷慨。（1）「你若有很多可給的，就多給，不是給一點點，而是給『一分』，不是一兩口，而是一份飯食；要慷慨施捨，不可吝嗇；要『給予十足的分量』（路6:38）；要慷慨，正如那些在節日時『將食物分給那沒有預備的』（尼8:10）——豐盛的食物。」（2）「給許多人，『分給七人，也分給八人』；你若遇見七個施捨的對象，就全給他們；然後若遇見第八個，也給他；若再遇見八個，也全給他們。不要以已行的好事為藉口逃避進一步當行的好事，而要持續下去，並加以改善。在艱難的時候，當窮人增多，你的慈善也當相應擴大。」神對萬人、對我們這不配的人，都豐富施恩；祂「厚賜與眾人，也不因從前所賜的而責備人」，我們也當像我們的天父那樣滿有憐憫。
II. 用以勉勵我們的理由。請考慮：
1. 我們行善的賞賜十分確定。「雖然你『撒在水面上』，似乎失落了，你以為已將好東西連同它一起給出去了，可能再也聽不到它的消息，然而『日久你必得回』，如同農夫在豐收中找回他的種子，商人在豐厚的回報中找回他的投資。它沒有失落，而是用得其所、存得妥當；它以神護理現今的恩賜和祂聖靈的恩典與安慰帶來十足的利息；而本金是穩妥的，存在天上，因為這是『借給耶和華的』。」異教徒塞涅卡也能說：「Nihil magis possidere me credam, quam bene donata——我不認為自己擁有甚麼比我所施捨出去的更完全。Hochabeo quodcunque dedi——我所施出的，我仍擁有；這些財富在人生一切變遷中都與我同在。」「你必得回」，或許不是很快，而是『日久之後』；回報或許遲緩，卻是確定的，而且更加豐盛。」麥子是最有價值的穀物，在土中停留的時間也最長。遠航帶來最豐厚的回報。
2. 我們行善的機會極不確定：「『你不知道將來有甚麼災禍臨到地上』，那可能奪去你的產業，使你喪失行善的能力；因此趁你還有力量，就當慷慨使用它，抓緊現今的時機，正如農夫在霜凍來臨之前播種。」我們有理由預料「地上有災禍」，因為我們生來就是為受苦；那災禍是甚麼，我們「不知道」，但為了無論如何都能預備好，我們的智慧是在興旺的日子裏行善。許多人以此作為不施捨窮人的理由，因為他們不知道將來艱難的日子何時來到，自己也可能缺乏；其實我們反倒更當因此行善，這樣當「災禍的日子來到」時，我們可以得著趁有能力時行了善的安慰；那時我們盼望從神和人那裏得著憐憫，因此現在就當施憐憫。我們若藉慈善將所有的交託給神，便是將之放在了好手中，以備壞時之需。
III. 他如何預先化解可能對這本分提出的反對，以及不慈善之人的藉口。
1. 有人會說，他們所有的屬於自己，是為自己使用的，並會問：為甚麼要這樣「撒在水面上」？為甚麼「要拿我的餅、我的肉，給我不知道是誰的人」？拿八就是如此辯解的，撒上25:11。「抬起頭來吧，人，想一想，倘若你頭上的『雲』也這樣辯稱——它們的水是為自己的——你在貧瘠的土地上豈不很快餓死；但你看到，當它們『滿了雨』，便傾倒在地上，使地結出果實，直到因澆灌而疲乏耗盡，伯37:11。上天尚且如此慷慨地對待那遠在它們之下的貧瘠大地，你還要吝惜對你那『骨中的骨』的貧窮弟兄的慷慨嗎？」或者這樣：有人會說，雖然我們給窮人的不多，但感謝神，我們的心與任何人一樣慈善。不，所羅門說，「雲若滿了雨，就必傾倒在地上」；心裏若有慈善，就必表露出來，雅2:15,16。那「向飢餓的人傾出自己心靈的」，必按自己的能力向他們伸手。
2. 有人會說，他們的用處範圍低微狹窄；他們無法做到那些身處更公開崗位的人所能行的善事，因此他們便甚麼也不做。不，他說，「樹倒在何處，或碰巧在何處，就存在何處」，使屬於那處的人得益；每個人都當努力成為神護理所安置他之處的祝福，無論那處是何地；我們無論在哪裏，只要有一顆願做的心，總能找到當作的善工。或者這樣：有人會說，「許多人自稱是施捨的對象，卻不配，我不知道該給誰。」「不必為此煩惱」（所羅門說），「你要盡可能審慎地施捨，然後就當滿足——即使那人後來證明不配得你的慈善，只要你以誠實的心施出，你必不失去你的賞賜；無論慈善指向何方，『南』或『北』，得益的都是你。」這通常被應用於死亡；「因此」讓我們行善，像好樹那樣「結出義的果子」，因為死亡不久便來，將我們砍下，那時我們將根據在身內所行的，被判定為不可更改的幸福或悲慘的狀態。樹倒下時如何，就可能在永恆中如何躺臥。
3. 有人會反對他們在慈善上所遇到的許多挫折。他們因此被指為驕傲和法利賽人式的而受譏誚；他們能給的不多，若不像別人那樣給予便被輕看；他們不知道自己的兒女將來會不會缺乏，不如為他們存起來；他們有稅要繳、有產業要買；他們不知道慈善會被怎樣使用、會被如何解讀——這些以及上百個類似的反對，他用一句話回答（Ec 11:4）：「看風的，必不撒種」——撒種代表行善；「望雲的，必不收割」——收割代表得益。我們若這樣誇大每一個小困難、往最壞處想，在沒有艱難危險之處臆想艱難危險，我們便永不能前進，更不能完成工作，也一事無成。農夫若因每一片飛雲而推遲或放棄播種，因每一陣風而放棄收割，他在年底對自己的農務必交不出好帳。信仰的本分與播種和收割一樣必要，也同樣對我們自己有益。我們在這些本分中遇到的挫折，不過如風和雲，不會損害我們，那些稍微鼓起勇氣和決心的人便會蔑視它們並輕易突破。請注意，那些因細小而表面的困難而從偉大而實在的本分中退縮的人，在信仰上永遠一事無成，因為總有這樣那樣的風、這樣那樣的雲——至少在我們想像中——會使我們灰心。風雲在神手中，為要試驗我們，而我們的信仰要求我們忍受艱難。
4. 有人會說：「我們看不出花在慈善上的怎樣能補足我們；我們從不覺得自己因之更富；為甚麼要倚靠那對慈善者的一般性祝福應許，除非我們看到可以期望它如何運作？」對此他回答：「你不知道『神的作為』，你也不該知道。你可以確信祂必兌現祂應許的話，雖然祂不告訴你如何、以何種途徑，雖然祂按自己不可測度的智慧之旨意，以自己的方式行事。祂必行事，無人能阻擋；但祂行事，無人能指揮或指示祂。那祝福必不知不覺卻不可抗拒地運作。神的作為必與祂的話語相符，無論我們是否看得見。」他以兩個實例表明我們對神作為的無知：（1）我們「不知道風從何道來」（有人如此譯），「不知道它從哪裏來、往哪裏去，何時轉向」；然而水手們仍隨時待命，等候它轉向有利於他們；照樣，我們當盡自己的本分，等候那為祝福所定的時候。這也可理解為人的靈魂；我們知道神造了我們，賜給我們這些靈魂，但靈魂如何進入這些身體、如何與之聯合、如何使之活潑、如何在其上運作，我們不知道；靈魂對自己而言是個奧祕，那麼「神的作為」對我們更是如此，也就不足為奇了。（2）我們不知道「骨頭在孕婦胎中如何長成」。我們既不能描述身體形成的過程，也不能描述它接受靈魂的過程；兩者我們都知道是「神的作為」，我們順服祂的作為，卻不能在其中追蹤其運作的過程。我們對所懷之胎的出生不存疑，雖然我們不知道它如何形成；我們也不該對應許的成就存疑，雖然我們察覺不到事物如何朝著它推進。我們大可安心信託神為我們預備合宜之物，而無須焦慮煩擾，在其中報答我們的慈善——因為我們的身體是在暗中被奇妙地織成的，我們的靈魂找到了進入身體的途徑，全然不需要我們的知識或預見；因此這論據與我們救主的論證（太6:25）相同且目的相同：「生命」——神所賜給我們的活著的靈魂——「勝於飲食」；「身體」——神所為我們造的——「勝於衣裳」；因此，那為我們行了大事的，我們當樂意信靠祂去行次要的事。
5. 有人說：「我們向來慈善，給窮人很多，卻從未看到回報；許多日子過去了，我們仍未『得回』。」對此他回答（Ec 11:6）：「仍要繼續，堅持行善不放鬆；不放過任何機會。『早晨要撒你的種』在那些早早出現的施捨對象身上，『晚上也不要歇你的手』，不要以疲倦為藉口；你要趁有機會，整天以這樣或那樣的方式行善，正如農夫從早到晚忙於播種。在青年的『早晨』奮力行善；從你剛起步時所擁有的一點點中施出；在老年的『晚上』，不要屈服於老年人常有的吝嗇試探；即使那時『也不要歇你的手』，不要以打算立一份慈善遺囑為藉口推辭慈善之工，而要行善到底，『因為你不知道』哪一件慈善和敬虔之工『會發旺』，無論對別人還是對你自己，『早撒的或是晚撒的』，但你大有理由盼望『兩樣都好』。『行善不可喪志，因為到了時候』——在神的時候，那也是最好的時候——『就要收成』」，加6:9。這也可應用於屬靈的慈善——我們為別人靈魂的益處所發的敬虔努力；讓我們繼續下去，因為雖然我們長久勞苦卻似徒然，我們至終可能看到其中的成功。讓傳道人在撒種的日子裏，早晚都撒；「因為誰知道哪一樣會發旺呢？」
英文原文
The Obligations to Be Liberal; Answers to Objections against Liberality
¹ Cast thy bread upon the waters: for thou shalt find it after many days.
² Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth.
³ 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.
⁴ He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap.
⁵ 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.
⁶ 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.
Solomon had often, in this book, pressed it upon rich people to take the comfort of their riches themselves; here he presses it upon them to do good to others with them and to abound in liberality to the poor, which will, another day, abound to their account. Observe,
I. How the duty itself is recommended to us, Ec 11:1. 1. Cast thy bread upon the waters, thy bread-corn upon the low places (so some understand it), alluding to the husbandman, who goes forth, bearing precious seed, sparing bread-corn from his family for the seedness, knowing that without that he can have no harvest another year; thus the charitable man takes from his bread-corn for seed-corn, abridges himself to supply the poor, that he may sow beside all waters (Isa 32:20), because as he sows so he must reap, Ga 6:7. We read of the harvest of the river, Isa 23:3. Waters, in scripture, are put for multitudes (Re 16:5), and there are multitudes of poor (we do not want objects of charity); waters are put also for mourners: the poor are men of sorrows. Thou must give bread, the necessary supports of life, not only give good words but good things, Isa 58:7. It must be thy bread, that which is honestly got; it is no charity, but injury, to give that which is none of our own to give; first do justly, and then love mercy. "Thy bread, which thou didst design for thyself, let the poor have a share with thee, as they had with Job, Job 31:17. Give freely to the poor, as that which is cast upon the waters. Send it a voyage, send it as a venture, as merchants that trade by sea. Trust it upon the waters; it shall not sink."
2. "Give a portion to seven and also to eight, that is, be free and liberal in works of charity." (1.) "Give much if thou hast much to give, not a pittance, but a portion, not a bit or two, but a mess, a meal; give a large dole, not a paltry one; give good measure (Lu 6:38); be generous in giving, as those were when, on festival days, they sent portions to those for whom nothing was prepared (Ne 8:10), worthy portions." (2.) "Give to many, to seven, and also to eight; if thou meet with seven objects of charity, give to them all, and then, if thou meet with an eighth, give to that, and if with eight more, give to them all too. Excuse not thyself with the good thou hast done from the good thou hast further to do, but hold on, and mend. In hard times, when the number of the poor increases, let thy charity be proportionably enlarged." God is rich in mercy to all, to us, though unworthy; he gives liberally, and upbraids not with former gifts, and we must be merciful as our heavenly Father is.
II. The reasons with which it is pressed upon us. Consider,
1. Our reward for well-doing is very certain. "Though thou cast it upon the waters, and it seem lost, thou thinkest thou hast given thy good word with it and art likely never to hear of it again, yet thou shalt find it after many days, as the husbandman finds his seed again in a plentiful harvest and the merchant his venture in a rich return. It is not lost, but well laid out, and well laid up; it brings in full interest in the present gifts of God's providence, and graces and comforts of his Spirit; and the principal is sure, laid up in heaven, for it is lent to the Lord." Seneca, a heathen, could say, Nihil magis possidere me credam, quam bene donata—I possess nothing so completely as that which I have given away. Hochabeo quodcunque dedi; hæ sunt divitiæ certæ in quacunque sortis humanæ levitate—Whatever I have imparted I still possess; these riches remain with me through all the vicissitudes of life. "Thou shalt find it, perhaps not quickly, but after many days; the return may be slow, but it is sure and will be so much the more plentiful." Wheat, the most valuable grain, lies longest in the ground. Long voyages make the best returns.
2. Our opportunity for well-doing is very uncertain: "Thou knowest not what evil may be upon the earth, which may deprive thee of thy estate, and put thee out of a capacity to do good, and therefore, while thou hast wherewithal, be liberal with it, improve the present season, as the husbandman in sowing his ground, before the frost comes." We have reason to expect evil upon the earth, for we are born to trouble; what the evil may be we know not, but that we may be ready for it, whatever it is, it is our wisdom, in the day of prosperity, to be in good, to be doing good. Many make use of this as an argument against giving to the poor, because they know not what hard times may come when they may want themselves; whereas we should therefore the rather be charitable, that, when evil days come, we may have the comfort of having done good while we were able; we would then hope to find mercy both with God and man, and therefore should now show mercy. If by charity we trust God with what we have, we put it into good hands against bad times.
III. How he obviates the objections which might be made against this duty and the excuses of the uncharitable.
1. Some will say that what they have is their own and they have it for their own use, and will ask, Why should we cast it thus upon the waters? Why should I take my bread, and my flesh, and give it to I know not whom? So Nabal pleaded, 1Sa 25:11. "Look up, man, and consider how soon thou wouldest be starved in a barren ground, if the clouds over thy head should plead thus, that they have their waters for themselves; but thou seest, when they are full of rain, they empty themselves upon the earth, to make it fruitful, till they are wearied and spent with watering it, Job 37:11. Are the heavens thus bountiful to the poor earth, that is so far below them, and wilt thou grudge thy bounty to thy poor brother, who is bone of thy bone? Or thus: some will say, Though we give but little to the poor, yet, thank God, we have as charitable a heart as any." Nay, says Solomon, if the clouds be full of rain, they will empty themselves; if there be charity in the heart, it will show itself, Jam 2:15,16. He that draws out his soul to the hungry will reach forth his hand to them, as he has ability.
2. Some will say that their sphere of usefulness is low and narrow; they cannot do the good that they see others can, who are in more public stations, and therefore they will sit still and do nothing. Nay, says he, in the place where the tree falls, or happens to be, there it shall be, for the benefit of those to whom it belongs; every man must labour to be a blessing to that place, whatever it is, where the providence of God casts him; wherever we are we may find good work to do if we have but hearts to do it. Or thus: some will say, "Many present themselves as objects of charity who are unworthy, and I do not know whom it is fit to give it to." "Trouble not thyself about that" (says Solomon); "give as discreetly as thou canst, and then be satisfied that, though the person should prove undeserving of thy charity, yet, if thou give it with an honest heart, thou shalt not lose thy reward; which way soever the charity is directed, north or south, thine shall be the benefit of it." This is commonly applied to death; therefore let us do good, and, as good trees, bring forth the fruits of righteousness, because death will shortly come and cut us down, and we shall then be determined to an unchangeable state of happiness or misery according to what was done in the body. As the tree falls at death, so it is likely to lie to all eternity.
3. Some will object the many discouragements they have met with in their charity. They have been reproached for it as proud and pharisaical; they have but little to give, and they shall be despised if they do not give as others do; they know not but their children may come to want it, and they had better lay it up for them; they have taxes to pay and purchases to make; they know not what use will be made of their charity, nor what construction will be put upon it; these, and a hundred such objections, he answers, in one word (Ec 11:4): He that observes the wind shall not sow, which signifies doing good; and he that regards the clouds shall not reap, which signifies getting good. If we stand thus magnifying every little difficulty and making the worst of it, starting objections and fancying hardship and danger where there is none, we shall never go on, much less go through with our work, nor make any thing of it. If the husbandman should decline, or leave off, sowing for the sake of every flying cloud, and reaping for the sake of every blast of wind, he would make but an ill account of his husbandry at the year's end. The duties of religion are as necessary as sowing and reaping, and will turn as much to our own advantage. The discouragements we meet with in these duties are but as winds and clouds, which will do us no harm, and which those that put on a little courage and resolution will despise and easily break through. Note, Those that will be deterred and driven off by small and seeming difficulties from great and real duties will never bring any thing to pass in religion, for there will always arise some wind, some cloud or other, at least in our imagination, to discourage us. Winds and clouds are in God's hands, are designed to try us, and our Christianity obliges us to endure hardness.
4. Some will say, "We do not see in which way what we expend in charity should ever be made up to us; we do not find ourselves ever the richer; why should we depend upon the general promise of a blessing on the charitable, unless we saw which way to expect the operation of it?" To this he answers, "Thou knowest not the work of God, nor is it fit thou shouldst. Thou mayest be sure he will make good his word of promise, though he does not tell thee how, or which way, and though he works in a way by himself, according to the counsels of his unsearchable wisdom. He will work, and none shall hinder; but then he will work and none shall direct or prescribe to him. The blessing shall work insensibly but irresistibly. God's work shall certainly agree with his word, whether we see it or no." Our ignorance of the work of God he shows, in two instances:—(1.) We know not what is the way of the Spirit, of the wind (so some), we know not whence it comes, or whither it goes, or when it will turn; yet the seamen lie ready waiting for it, till it turns about in favour of them; so we must do our duty, in expectation of the time appointed for the blessing. Or it may be understood of the human soul; we know that God made us, and gave us these souls, but how they entered into these bodies, are united to them, animate them, and operate upon them, we know not; the soul is a mystery to itself, no marvel then that the work of God is so to us. (2.) We know not how the bones are fashioned in the womb of her that is with child. We cannot describe the manner either of the formation of the body or of its information with a soul; both, we know, are the work of God, and we acquiesce in his work, but cannot, in either, trace the process of the operation. We doubt not of the birth of the child that is conceived, though we know not how it is formed; nor need we doubt of the performance of the promise, though we perceive not how things work towards it. And we may well trust God to provide for us that which is convenient, without our anxious disquieting cares, and therein to recompense us for our charity, since it was without any knowledge or forecast of ours that our bodies were curiously wrought in secret and our souls found the way into them; and so the argument is the same, and urged to the same intent, with that of our Saviour (Mt 6:25), The life, the living soul that God has given us, is more than meat; the body, that God has made us, is more than raiment; let him therefore that has done the greater for us be cheerfully depended upon to do the less.
5. Some say, "We have been charitable, have given a great deal to the poor, and never yet saw any return for it; many days are past, and we have not found it again," to which he answers (Ec 11:6), "Yet go on, proceed and persevere in well-doing; let slip no opportunity. In the morning sow thy seed upon the objects of charity that offer themselves early, and in the evening do not withhold thy hand, under pretence that thou art weary; as thou hast opportunity, be doing good, some way or other, all the day long, as the husbandman follows his seedness from morning till night. In the morning of youth lay out thyself to do good; give out of the little thou hast to begin the world with; and in the evening of old age yield not to the common temptation old people are in to be penurious; even then withhold not thy hand, and think not to excuse thyself from charitable works by purposing to make a charitable will, but do good to the last, for thou knowest not which work of charity and piety shall prosper, both as to others and as to thyself, this or that, but hast reason to hope that both shall be alike good. Be not weary of well-doing, for in due season, in God's time and that is the best time, you shall reap," Ga 6:9. This is applicable to spiritual charity, our pious endeavours for the good of the souls of others; let us continue them, for, though we have long laboured in vain, we may at length see the success of them. Let ministers, in the days of their seedness, sow both morning and evening; for who can tell which shall prosper?
7-10
A Caution to the Young; Exhortation to Early Piety
對青年的告誡；及早敬虔的勸勉
⁷ 光本是佳美的，眼見日光也是可悅的。
⁸ 人活多年，就當快樂多年；然而要想到黑暗的日子，因為這日子必多。所要來的都是虛空。
⁹ 少年人哪，你在幼年時當快樂；使你的心在幼年的日子歡暢，按你心所願的而行，憑你眼所見的而行；卻要知道，為這一切的事，神必審問你。
¹⁰ 所以你當從心中除掉愁煩，從肉體克去邪惡；因為幼年和青春都是虛空。
此處是對老年人和青年人的告誡——要思想死亡，為之做好預備。傳道者以許多卓越的訓誨教導我們如何活得好之後，如今在論述接近尾聲時，教導我們如何死得好，並提醒我們我們的結局。
I. 他向老年人說話，如同寫信給父親們，喚醒他們思想死亡，Ec 11:7,8。此處是：1. 對生命甘甜的理性讓步——這是老年人憑經驗所知道的：「的確，光本是佳美的」；「日光」確是如此；「眼見日光」也是「可悅的」。光是大世界形成中最先造的，正如眼睛是小世界——身體——形成中最先造的之一。看見光是令人愉悅的；異教徒如此陶醉於光的樂趣，甚至敬拜日頭。藉著光看見別的東西也是令人愉悅的——這世界所給予我們的許多賞心悅目的景象。生命之光也是如此。光代表生命，伯3:20,23。不能否認，生命是甘甜的。它對惡人是甘甜的，因為他們「在今世有分」；它對義人是甘甜的，因為他們以今生為預備更美生命的時間；它對一切人是甘甜的；本性如此說，這是不容爭辯的；死亡也不能因其本身的緣故被人渴望，而是被畏懼的——除非作為現今災禍的終結或通向將來美善的途徑。生命是甘甜的，因此我們需要加倍防備自己，免得我們愛之過深。2. 在生命最甘甜、我們最容易忘記死亡的時候，仍當謹慎思想死亡的告誡：「人活多年，然而要想到黑暗的日子將到。」此處是：（1）一個假設能享受的夏日——生命可能持續很久，甚至許多年，且因神的恩待而舒適，人可以「在這一切年日都快樂」。有些人確實「活多年」，逃過許多危險，領受許多憐憫，因此自以為安全，以為不會缺乏美物，不會有災禍臨到，以為那常常安然從井裏打回的水罐永遠不會破碎著回家。但誰是那些「活多年」又「在這一切年日都快樂」的人呢？唉！沒有人；我們不過是數月的憂愁中有幾小時的喜樂。不過，有些人比別人更能在自己的年歲——許多年——中歡樂；若這兩件事相遇——興旺的境遇和喜樂的心——這兩者確實大有助於使人「在這一切年日都快樂」，然而最興旺的境遇也有其攙雜，最喜樂的心也有其低沉；縱情享樂的罪人有他們憂鬱的發作，喜樂的聖徒也有他們敬虔的憂傷；因此人能「活多年」又「在這一切年日都快樂」，不過是一個假設，不是事實。但（2）此處提出一個在這夏日之後當預期的冬夜：「然而要想到黑暗的日子，因為這日子必多。」請注意：[1] 「黑暗的日子」將到——我們躺在墳墓中的日子；在那裏身體將躺在黑暗中；在那裏眼睛看不見，太陽照不到。死亡的黑暗與生命的光相對；墳墓是「黑暗之地」，伯10:21。[2] 那些「黑暗的日子」將「多」；我們埋在地下的日子將多於我們活在地上的日子。它們多，卻不是無限的；雖多，當「天不再有」時必被數算和完結，伯14:12。正如最長的白晝必有黑夜，最長的黑夜也必有早晨。[3] 我們常常思想那些「黑暗的日子」是有益的，好使我們不致因驕傲而自高，不致被屬肉體的安全感所麻痺，也不致因虛妄的歡樂而失態。[4] 儘管生命長久、安慰眾多，然而我們必須「想到黑暗的日子」，因為那些日子必來到；若我們先前曾思想過它們，它們來到時便少有恐怖。
II. 他向青年人說話，如同寫信給孩子們，喚醒他們思想死亡（Ec 11:9,10）；此處我們看到：
1. 對青年虛榮和享樂的反諷式讓步：「少年人哪，你在幼年時當快樂。」有人將此視為無神論者和享樂主義者給青年的忠告，是所羅門在本節結尾開出強力解藥來對抗的有毒建議。但若按一般所理解的那樣，以反諷的方式來理解，便更為有力——如以利亞對巴力先知所說的（「大聲求告吧，因為他是神」），或米該雅對亞哈所說的（「你上基列的拉末去，必然得勝」），或基督對門徒所說的，「現在睡覺吧」。「『少年人哪，你在幼年時當快樂』——過快樂的生活，追逐你的嬉戲，享受你的樂趣；『使你的心在幼年的日子歡暢』——以它的幻想和愚蠢的盼望歡暢；以你愉悅的夢境自娛；『按你心所願的而行』——做你心想做的一切，不惜一切滿足肉體的食慾。『Quicquid libet, licet——以你的心意為法律。按你心所願的而行，讓你的心跟隨你的眼目』——一顆飄蕩的心追逐一雙遊蕩的眼；在你自己眼中看為正的便去做，不管在神眼中是否為正。」所羅門以反諷的方式對青年人說話，意在表明：（1）這正是他想做的、他巴不得獲准去做的事——他在其中尋找幸福、將心寄託其上的事。（2）他盼望周圍的人都給他這樣的忠告，向他預言這樣順耳的話，不能容忍任何相反的忠告，反把那些勸他清醒嚴肅的人當作仇敵。（3）要揭露他的愚妄，以及放縱邪惡生活之道的極大荒謬。這生活的描述本身，若人能完全看清、公正判斷，便足以顯明過這種生活的人行事何等違背理智。這案情的展開本身便足以定案，不需任何論證。（4）要表明人若投身於這樣的生活，神任憑他們去、將他們交給自己心中的私慾、任他們「隨自己的計謀而行」，便是公義的，何4:7。
2. 對這些虛榮和享樂的有力遏制：「『卻要知道，為這一切的事，神必審問你』，好好思想這一點，然後你若能、你若敢，就過那樣奢侈的生活吧。」這是對先前讓步的「糾正」，把先前放在青年人情慾頸項上的韁繩收回。「『你要知道』，確定地知道，你若取這樣的自由，那將是你永遠的沉淪；你所面對的是一位不容這事不受懲罰的神。」請注意：（1）將來有審判。（2）我們每一個人都必被帶到審判台前，無論我們如今如何將那遭難的日子推遠。（3）在那日，我們一切屬肉體的歡笑和感官的樂趣都必被清算。（4）眾人——尤其是青年人——知道並思想這一點是有益的，好使他們不致因放縱青春的情慾而「為自己積蓄忿怒，以致那忿怒的日子——羔羊的忿怒」。
3. 從這一切推論出的一番告誡和勸勉，Ec 11:10。讓青年人留心自己，善加管理自己的靈魂和身體、自己的心和肉體。（1）讓他們當心自己的心思不被驕傲抬高，不被憤怒或任何罪惡的情感所擾亂：「你當從心中除掉愁煩」或憤怒——這詞意味著心靈的任何失調或煩擾。青年人容易不能忍受約束和管制，對任何使他們謙卑、使他們受虧損的事煩躁憤慨，他們驕傲的心對一切阻礙和反對他們的事都起來反抗。他們如此追求感官的愉悅，以至不能忍受任何不悅，而那便帶著愁煩進入他們的心。他們的驕傲常常使他們不安，使他們不得自在。「除掉那個，以及對世界的愛，將你對受造之物的期望放低，那麼失望便不會成為你愁煩和憤怒的緣由。」有人將此處的「愁煩」理解為Ec 11:9所描述的屬肉體的歡笑——其結局將是苦澀和憂愁。讓他們遠離一切在回顧時會成為憂愁的事。（2）讓他們當心自己的身體不被放縱、不潔或任何肉體的情慾所玷污：「『從肉體克去邪惡』，不要讓你身體的肢體作不義的器具。罪的惡將成為刑罰的惡，你因其滿足肉體食慾而以為對肉體有益的事，將證明是惡的、有害的，因此當遠遠避開它，越遠越好。」
III. 傳道者為強化他對老老少少的告誡，提出了一個有力的論據，那就是他整篇論述的大論據——一切現今事物的虛空，它們的不確定和不足。1. 他提醒老年人這一點（Ec 11:8）：「所要來的都是虛空」；是的，即使「人活多年」又「在這一切年月都快樂」，凡已來到的，以及將要來到的，無論人從最後的場景為自己期許多少，全都是「虛空」。將來的事不會比已過的事更能使人幸福。「凡來到世上的都是虛空」；他們在最好的狀態下全然如此。2. 他提醒青年人這一點：「幼年和青春都是虛空。」幼年和青春的性情和行為中有許多不當和不義——罪惡的虛空——青年人需要防備並加以治癒。幼年和青春的樂趣和益處中沒有確定、滿足或持久。它們正在逝去；這些花朵很快會枯萎，這些花苞會凋落；因此當讓它們結成好果子，那將長存並豐豐富富地歸入好的帳上。
英文原文
A Caution to the Young; Exhortation to Early Piety
⁷ Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun:
⁸ 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.
⁹ 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.
¹⁰ Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity.
Here is an admonition both to old people and to young people, to think of dying, and get ready for it. Having by many excellent precepts taught us how to live well, the preacher comes now, towards the close of his discourse, to teach us how to die well and to put us in mind of our latter end.
I. He applies himself to the aged, writes to them as fathers, to awaken them to think of death, Ec 11:7,8. Here is, 1. A rational concession of the sweetness of life, which old people find by experience: Truly the light is sweet; the light of the sun is so; it is a pleasant thing for the eyes to behold it. Light was the first thing made in the formation of the great world, as the eye is one of the first in the formation of the body, the little world. It is pleasant to see the light; the heathen were so charmed with the pleasure of it that they worshipped the sun. It is pleasant by it to see other things, the many agreeable prospects this world gives us. The light of life is so. Light is put for life, Job 3:20,23. It cannot be denied that life is sweet. It is sweet to bad men because they have their portion in this life; it is sweet to good men because they have this life as the time of their preparation for a better life; it is sweet to all men; nature says it is so, and there is no disputing against it; nor can death be desired for its own sake, but dreaded, unless as a period to present evils or a passage to future good. Life is sweet, and therefore we have need to double a guard upon ourselves, lest we love it too well. 2. A caution to think of death, even in the midst of life, and of life when it is most sweet and we are most apt to forget death: If a man live many years, yet let him remember the days of darkness are coming. Here is, (1.) A summer's day supposed to be enjoyed—that life may continue long, even many years, and that, by the goodness of God, it may be made comfortable and a man may rejoice in them all. There are those that live many years in this world, escape many dangers, receive many mercies, and therefore are secure that they shall want no good, and that no evil shall befal them, that the pitcher which has come so often from the well safe and sound shall never come home broken. But who are those that live many years and rejoice in them all? Alas! none; we have but hours of joy for months of sorrow. However, some rejoice in their years, their many years, more than others; if these two things meet, a prosperous state and a cheerful spirit, these two indeed may do much towards enabling a man to rejoice in them all, and yet the most prosperous state has its alloys and the most cheerful spirit has its damps; jovial sinners have their melancholy qualms, and cheerful saints have their gracious sorrows; so that it is but a supposition, not a case in fact, that a man should live many years and rejoice in them all. But, (2.) Here is a winter's night proposed to be expected after this summer's day: Yet let this hearty old man remember the days of darkness, for they shall be many. Note, [1.] There are days of darkness coming, the days of our lying in the grave; there the body will lie in the dark; there the eyes see not, the sun shines not. The darkness of death is opposed to the light of life; the grave is a land of darkness, Job 10:21. [2.] Those days of darkness will be many; the days of our lying under ground will be more than the days of our living above ground. They are many, but they are not infinite; many as they are, they will be numbered and finished when the heavens are no more, Job 14:12. As the longest day will have its night, so the longest night will have its morning. [3.] It is good for us often to remember those days of darkness, that we may not be lifted up with pride, nor lulled asleep in carnal security, nor even transported into indecencies by vain mirth. [4.] Notwithstanding the long continuance of life, and the many comforts of it, yet we must remember the days of darkness, because those will certainly come, and they will come with much the less terror if we have thought of them before.
II. He applies himself to the young, and writes to them as children, to awaken them to think of death (Ec 11:9,10); here we have,
1. An ironical concession to the vanities and pleasures of youth: Rejoice, O young man! in thy youth. Some make this to be the counsel which the atheist and the epicure give to the young man, the poisonous suggestions against which Solomon, in the close of the verse, prescribes a powerful antidote. But it is more emphatic if we take it, as it is commonly understood, by way of irony, like that of Elijah to the priests of Baal (Cry aloud, for he is a god), or of Micaiah to Ahab (Go to Ramoth-Gilead, and prosper), or of Christ to his disciples, Sleep on now. "Rejoice, O young man! in thy youth, live a merry life, follow thy sports, and take thy pleasures; let thy heart cheer thee in the days of thy youth, cheer thee with its fancies and foolish hopes; entertain thyself with thy pleasing dreams; walk in the ways of thy heart; do whatever thou hast a mind to do, and stick at nothing that may gratify the sensual appetite. Quicquid libet, licet—Make thy will thy law. Walk in the ways of thy heart, and let thy heart walk after thy eyes, a rambling heart after a roving eye; what is pleasing in thy own eyes do it, whether it be pleasing in the eyes of God or no." Solomon speaks thus ironically to the young man to intimate, (1.) That this is that which he would do, and which he would fain have leave to do, in which he places his happiness and on which he sets his heart. (2.) That he wishes all about him would give him this counsel, would prophesy to him such smooth things as these, and cannot brook any advice to the contrary, but reckons those his enemies that bid him be sober and serious. (3.) To expose his folly, and the great absurdity of a voluptuous vicious course of life. The very description of it, if men would see things entirely, and judge of them impartially, is enough to show how contrary to reason those act that live such a life. The very opening of the cause is enough to determine it, without any argument. (4.) To show that if men give themselves to such a course of life as this it is just with God to give them up to it, to abandon them to their own heart's lusts, that they may walk in their own counsels, Ho 4:7.
2. A powerful check given to these vanities and pleasures: "Know thou that for all these things God shall bring thee into judgment, and duly consider that, and then live such a luxurious life if thou canst, if thou darest." This is a kolasterion—a corrective to the foregoing concession, and plucks in the reins he had laid on the neck of the young man's lust. "Know then, for a certainty, that, if thou dost take such a liberty as this, it will be thy everlasting ruin; thou hast to do with a God who will not let it go unpunished." Note, (1.) There is a judgment to come. (2.) We must every one of us be brought into judgment, however we may now put far from us that evil day. (3.) We shall be reckoned with for all our carnal mirth and sensual pleasures in that day. (4.) It is good for all, but especially for young people, to know and consider this, that they may not, by the indulgence of their youthful lusts, treasure up unto themselves wrath against that day of wrath, the wrath of the Lamb.
3. A word of caution and exhortation inferred from all this, Ec 11:10. Let young people look to themselves and manage well both their souls and their bodies, their heart and their flesh. (1.) Let them take care that their minds be not lifted up with pride, nor disturbed with anger, or any sinful passion: Remove sorrow, or anger, from thy heart; the word signifies any disorder or perturbation of the mind. Young people are apt to be impatient of check and control, to vex and fret at any thing that is humbling and mortifying to them, and their proud hearts rise against every thing that crosses and contradicts them. They are so set upon that which is pleasing to sense that they cannot bear any thing that is displeasing, but it goes with sorrow to their heart. Their pride often disquiets them, and makes them uneasy. "Put that away, and the love of the world, and lay thy expectations low from the creature, and then disappointments will not be occasions of sorrow and anger to thee." Some by sorrow here understand that carnal mirth described Ec 11:9, the end of which will be bitterness and sorrow. Let them keep at a distance from every thing which will be sorrow in the reflection. (2.) Let them take care that their bodies be not defiled by intemperance, uncleanness, or any fleshly lusts: "Put away evil from the flesh, and let not the members of thy body be instruments of unrighteousness. The evil of sin will be the evil of punishment, and that which thou art fond of, as good for the flesh, because it gratifies the appetites of it, will prove evil, and hurtful to it, and therefore put it far from thee, the further the better."
III. The preacher, to enforce his admonition both to old and young, urges, as an effectual argument, that which is the great argument of his discourse, the vanity of all present things, their uncertainty and insufficiency. 1. He reminds old people of this (Ec 11:8): All that comes is vanity; yea, though a man live many years and rejoice in them all, All that has come already, and all that is yet to come, how much soever men promise themselves from the concluding scenes, it is all vanity. What will be will do no more to make men happy than what has been. All that come into the world are vanity; they are altogether so, at their best estate. 2. He reminds young people of this: Childhood and youth are vanity. The dispositions and actions of childhood and youth have in them a great deal of impertinence and iniquity, sinful vanity, which young people have need to watch against and get cured. The pleasures and advantages of childhood and youth have in them no certainty, satisfaction, nor continuance. They are passing away; these flowers will soon wither, and these blossoms fall; let them therefore be knit into good fruit, which will continue and abound to a good account.
在本章我們看到：I. 一番懇切的勸勉——要行善、慷慨賙濟窮人，因這是醫治我們世俗財富所固有之虛空的最佳良方，也是使財富轉化為實質益處的唯一途徑，Ec 11:1-6。II. 一番嚴肅的告誡——要為死亡與審判做好預備，並且要趁早，甚至在我們年幼的日子裏就如此行，Ec 11:7-10。