Ecclesiastes 11:10

Ecc 11:10 Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth [are] vanity.

Ver. 10. Therefore remove sorrow from thine heart.] One would have thought that he should have said rather, considering the premises, remove joy from thy heart, "Let thy laughter be turned to mourning, and thy joy into heaviness," {Jas 4:9} turn all the streams into that channel that may drive that mill that may grind the heart. But by sorrow here, or indignation, as Tremellius renders it, the Preacher means sin, the cause of sorrow; and so he interprets himself in the next words, "Put away evil from thy flesh," - i.e., mortify thy lusts.

For childhood and youth are vanity.] The Septuagint and Vulgate render it, Youth and pleasure are vain things. They both will soon be at an end.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Ecc 11:10. Therefore remove sorrow — Sensual and disorderly lusts, which he elegantly calls sorrow, to intimate, that although such practices at present gratify men’s senses, yet they will shortly bring them to intolerable sorrows. And put away evil from thy flesh — All evil desires, though now they seem good to thee. For childhood and youth are vanity — Most vain. The time of youth is vanishing and transitory, and old age and death will speedily come, against which every wise man will take care to lay in solid provisions and comforts.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

11:10 Youth, like life itself, is beneficial and enjoyable but ultimately meaningless, a fleeting vapor that passes away without apparent significance or lasting purpose.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

To wit, anger, and envy.

Meaning, carnal lusts, whereunto youth is given.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

sorrow--that is, the lusts that end in "sorrow," opposed to "rejoice," and "heart cheer thee" (Ecc 11:9), Margin, "anger," that is, all "ways of thine heart"; "remove," &c., is thus opposed to "walk in," &c. (Ecc 11:9).

flesh--the bodily organ by which the sensual thoughts of the "heart" are embodied in acts.

childhood--rather, "boyhood"; the same Hebrew word as the first, "youth" in Ecc 11:9. A motive for self-restraint; the time is coming when the vigor of youth on which thou reliest, will seem vain, except in so far as it has been given to God (Ecc 12:1).

youth--literally, the dawn of thy days.

Next: Ecclesiastes Chapter 12

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. Therefore remove sorrow] כעס caas, anger; every kind of violent passion, all filthiness of the flesh and spirit. "Childhood and youth are vanity;" they pass away and come to nothing. Eternity alone is permanent; live for eternity.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(10) Sorrow.—See Note on Ecc_7:3.

Youth.—The word occurs not elsewhere in the Old Testament; but nearly the same word is used of black hair in Lev_13:37; Son_5:11.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. Therefore remove sorrow from thy heart] The two clauses recognise the two conditions of happiness so far as happiness is attainable by man on earth. “Sorrow,” better perhaps, discontent or vexation, is by a deliberate effort to be put away from our “heart,” i.e. from our mind. We are not to look on the dark side of things, but to cultivate cheerfulness, to be “content” (αὐτάρκης) with whatever life brings us (Php_4:11). And the “flesh” too has its claims which may legitimately be recognised. We need not vex it with the self-inflicted tortures of the ascetic, but, in a sense as far as possible different from “the rehabilitation of the flesh” which has been made the plea for an unrivalled sensuality, consider and meet its capacities for pure and innocent enjoyment.

childhood and youth are vanity] The Hebrew word for “youth” is an unusual one and is not found elsewhere in the Old Testament. It has been differently explained: (1) as the dawn or morning of life, the period of its brightness; and (2) as the time when the hair is black as contrasted with the grey hair of age. Of these (1) seems preferable. The prominent idea of “vanity” here is that of transitoriness. The morning will not last. It is wise to use it while we can.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Therefore remove sorrow from thy heart,.... Worldly sorrow, as opposed to lawful mirth and cheerfulness, and especially to spiritual joy: or "anger" (z), as the word may be rendered, and often is; either at the providence of God, or at the correction of friends; all perturbations of the mind; all fierceness of spirit, and fiery passions, to which youthful age is subject: or all those things, as Jarchi observes, that provoke God to anger; sinful lusts and pleasures, the end and issue of which also is sorrow to men; and which agrees with our version;

and put away evil from thy flesh; or body; such as intemperance and uncleanness, to which young men are addicted: the advice is much the same, in both clauses, with that of the apostle's, "flee youthful lusts", Ti2 2:22. Jarchi interprets this of the evil concupiscence;

for childhood and youth are vanity; which quickly pass away; come into manhood, and soon slide into old age, and are gone presently, and all things within that compass: all actions done in that age are for the most part vain and foolish; and all the delights, joys, and pleasures thereof, vanishing and transitory. The last word (a), used to express the juvenile age, either is akin to a word which signifies the "morning"; youth being the morning and dawn of man's age, and increases as that; and as soon as it is peep of day with him, or he enters into life, he possesses vanity: or as having the signification of "blackness"; because, as Jarchi observes, the head of a young man is black: and so the Targum,

"childhood, and the days of blackness of hair, are vanity;''

whereas the hair of an aged man is gray.

(z) "iram", Pagninus, Montanus, Mercerus; "indignationem", Junius & Tremellius, Piscator, Gejerus; "God's anger", Broughton. (a) "ortus" Junius & Tremellius; "aurora", Cocceius, Gejerus, so Aben Ezra and Ben Melech; "dies nigredinis pili"; so the Targum, and Abendana.

Next: Ecclesiastes Chapter 12

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Anger. All turbulent passions, and evil or carnal pleasures. (St. Jerome)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Sorrow, i.e. sensual and disorderly lusts, which he elegantly and emphatically calls sorrow, with respect to the foregoing words, to intimate, that although such practices do at present gratify and delight men’s senses and vain minds, yet they will shortly and certainly bring a man to intolerable and eternal sorrows, which it is thy wisdom to prevent. Sorrow; or, as it is rendered in the margin, and by divers others, anger; a passion to which men are most prone in the heat of youth; whereby he may understand either anger against him for this sharp admonition; or rather against God, who hath laid such severe restraints upon them, and threatens such punishments to them for following their own natural inclinations. So the sense is, Do not quarrel with thy Judge, but submit and make thy peace with him by declaring war against all thy sins.

Evil; all evil concupiscences or lusts, which though now they seem good to thee, will another day appear to be very evil and bitter things.

From thy flesh; from thy bodily members; which he mentions not exclusively, as if he would allow them their spiritual evils; but emphatically, because young men, to whom be is here speaking, are most given to fleshly or bodily lusts.

Childhood and youth are vanity, i.e. most vain, either,

1. In their temper and dispositions. Young men are frothy, and foolish, and inconsiderate, whereby they run into manifold dangers, and therefore they shall do well to hearken to the counsels of those who by their greater wisdom and experience are more capable judges of these matters. Or,

2. In their condition. The time of youth is vanishing and transitory, and old age and death will speedily come, against which every man in his wits will take care to lay in solid provisions and comforts.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. Remove sorrow, etc. — In this verse the precept so often given is exactly reversed. The way has been, to reckon the present as every thing, and grasp all it has to give, because the future is vain and uncertain. Now Koheleth fixes his vision on the calm and crystal ages beyond the judgment, and urges the enjoyment of the present because it is “vanity,” and the future is every thing.

Youth — Hebrew, the time of black hair, meaning the early prime — the juventus or military age — until forty-five years. Even this best and choicest part of human life is vanity compared with the hereafter.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Ecc_12:7. Section Ecc 12:18. The third remedy is piety, and this ought to be practiced from one"s earliest days; life should be so guided as not to offend the laws of the Creator and Judge, and virtue should not be postponed till the failure of faculties makes pleasure unattainable, and death closes the scene. The last days of the old man are beautifully described under certain images, metaphors, and analogies.

Therefore remove sorrow from thy heart. The writer reiterates his advice concerning cheerfulness, and then proceeds to inculcate early piety. Kaas, rendered "sorrow," has been variously understood. The Septuagint has qumon, the Vulgate gram; so the margin of the Authorized Version gives "anger," and that of the Revised Version "vexation," or "provocation." Wordsworth adopts this last meaning (relating to 1Ki_15:30 1Ki_21:22; 2Ki_23:26, etc., where, however, the signification is modified by the connection in which the word stands) and paraphrases, "Take heed lest you provoke God by the thoughts of your heart." Jerome affirms that in the term "anger" all perturbations of the mind are included which seems rather forced. The word is better rendered, low spirits, moroseness, discontent. These feelings are to be put away from the mind by a deliberate act. Put away evil from thy flesh. Many commentators consider that the evil here named is physical, not moral, the author enjoining his young disciple to take proper care of his body, not to weaken it on the one hand by asceticism, nor on the other by indulgence in youthful lusts. In this ease the two clauses would urge the removal of what respectively affects the mind and body, the inner and outer man. But the ancient versions are unanimous in regarding the "evil" spoken of as moral. Thus the Septuagint gives ponhrian, "wickedness;" the Vulgate, malitiam. Similarly the Syriac and Targum. And according to our interpretation of the passage, such is the meaning here. It is a call to early piety and virtue, like that of St. Paul, (2Co_7:1) "Having these promises, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." Do not, says Koheleth, defile thy body by carnal sins, (1Co_6:18) which bring decay and sickness, and arouse the wrath of God against thee. For childhood and youth are vanity. This time of youth soon passes away; the capacity for enjoyment is soon circumscribed; therefore use thy opportunities aright, remembering the end. The word for "youth" (shacharuth) occurs nowhere else in the Old Testament, and is probably connected with shachon, "black," used of hair in Lev_13:31. Hence it means the time of black hair, in contradistinction to the time when the hair has become grey. The explanation which refers it to the time of dawn (Ps 110) seems to be erroneous, as it would then be identical with" childhood." The Septuagint renders it anoia, "folly;" the Vulgate, voluptas, "pleasure;" the Syriac, "and not knowledge, but the word cannot be rightly thus translated. The two terms are childhood and manhood, the period during which the capacity for pleasure is fresh and strong. Its vanity is soon brought home; it is evanescent; it brings punishment. Thus Bailey, "Festus

I cast mine eyes around, and feel There is a blessing wanting; Too soon our hearts the truth reveal, That joy is disenchanting.

And again

When amid the world"s delights, How warm soe"er we feel a moment among them We find ourselves, when the hot blast hath blown, Prostrate, and weak, and wretched.

The vanity and glory of youth.

See homily on Ecc_12:1 C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Sorrow - Sensual and disorderly lusts, which he elegantly calls sorrow, to intimate, that although such practices at present gratify mens senses, yet they will shortly bring them to intolerable sorrows. Evil - All evil desires, tho' now they seem good to thee. Vanity - Most vain. The time of youth is vanishing and transitory, and old age and death will speedily come, against which every wise man will take care to lay in solid provisions and comforts.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

"And remove sorrow from thy heart, and banish evil from thy flesh: for youth and age, not yet grown to grey hairs, are vain." Jerome translates: aufer iram a corde tuo, and remarks in his Comm.: in ira omnes perturbationes animi comprehendit; but כּעס (R. כס, contundere, confringere) does not signify anger, but includes both anger and sorrow, and thus corresponds to the specific ideas, "sadness, moroseness, fretfulness." The clause following, Jerome translates: et amove malitiam a carne tua, with the remark: in carnis malitia universas significat corporis voluptates; but רעה is not taken in an ethical, but in a physical sense: כעס is that which brings sorrow to the heart; and רעה, that which brings evil to the flesh (בשׂר, opp. לב, Ecc 2:3; Pro 14:30). More correctly than the Vulgate, Luther renders: "banish sorrow from thy heart, and put evil from thy body." He ought to free himself from that which is injurious to the inner and the outer man, and hurtfully affects it; for youth, destined for and disposed to joy, is hevel, i.e., transitory, and only too soon passes away. Almost all modern interpreters (excepting the Jewish), in view of Psa 110:3, gives to שׁחרוּת the meaning of "the dawn of the morning;" but the connection with ילדוּת would then be tautological; the Mishn.-Midrash usus loq., in conformity with which the Targ. translates, "days of black hair," proves that the word does not go back to שׁחר, morning dawn, morning-red, but immediately to שׁחור, black, and as the contrast of שׂיבה (non-bibl. שׂיבוּת, סיב, סב), canities, denotes the time of black hair, and thus, in the compass of its conception, goes beyond ילדות, since it comprehends both the period of youth and of manhood, and thus the whole period during which the strength of life remains unbroken.

(Note: The Mishna, Nedarim iii. 8, jurist. determines that שׁחורי הראשׁ denotes men, with the exclusion of women (whose hair is covered) and children. It is disputed (vid., Baer's Abodath Jisrael, p. 279) whether תּשׁחרת, Aboth iii. 16, Derech erez c. II., Midrash under Lam 2:11, is = שׁחרוּת, but without right; ben-tishhorěth is used for a grown-up son in full manly strength.)

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

And remove anger things that anger the Omnipresent.

and take evil away the evil inclination.

from your flesh that you should have a heart of flesh.

and youth Heb. וְהַשַׁחֲרוּת, lit. blackness, youth, called thus because [the hair on] a person’s head is black in his youth.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.