11:7–8 “Light” and “seeing the sun” are metaphors for life in verse 7, with the associated metaphor of “darkness” (v. 8) corresponding to death. The Preacher thus affirms the basic goodness of life over against death by calling it “sweet” and “pleasant” and saying that it should be rejoiced in, particularly if one is blessed with “many years.” As noted earlier, the Preacher does not discuss what theologians refer to as the intermediate and final states of humanity in any degree of specificity (cf. comment on 3:19–22). Here he simply notes, “The days of darkness will be many.” This is neither pure agnosticism regarding the state of human beings after death nor an affirmation that death is simply the end of every individual human’s existence. Later he will affirm that man has an “eternal home” (12:5) to which he goes when “the dust returns to the earth” and “the spirit returns to God who gave it” (v. 7) and also affirms that along with this transition comes a moment of judgment before God (11:9; 12:14). In 11:8 the Preacher is merely asserting that the years of one’s bodily life are few in comparison to the amount of time one’s physical body lies in the grave.

The fact that the Preacher leaves many important issues of individual and corporate eschatology largely undiscussed can be puzzling for many readers. Scholars often express skepticism as to whether OT saints enjoyed the resurrection hope openly proclaimed in the NT. It is no doubt true that many features of the intermediate and final states awaited fuller canonical revelation and explanation in the light of Christ’s resurrection. Nevertheless, it would be inaccurate to say that the OT was entirely lacking in resurrection hope. The book of Daniel is particularly clear in proclaiming a resurrection of both the righteous and the wicked for judgment (Dan. 12:1–2). In other instances the Lord is described not only as “the one who kills” but also as “the one who makes alive” (Deut. 32:39; 1 Sam. 2:6; 2 Kings 5:7), and the psalmist looked forward to being redeemed from Sheol (Ps. 49:15; cf. Pss. 16:10; 68:20) and “awaking” one day in the presence of Yahweh (Ps. 17:15).

The Preacher’s expectation of a judgment to come and of the soul’s reunion with its Creator overlaps in significant ways with these affirmations of life beyond the grave. Therefore, his general avoidance of important eschatological themes must be intentional rather than being due to ignorance or skepticism. The most plausible explanation is that the Preacher is seeking to “goad” (cf. 12:11) his hearers into focusing more intently on the significance of life in this world rather than fixating in an unbiblical way on the joys and comforts of the resurrection age. After all, at the moment of death all human striving, reflection, and maturing come to an end, along with all opportunities to grow in wisdom. For this reason the wise person must be engaged fully in living every moment to the greatest extent for the glory of God.

11:9–10 While much of Ecclesiastes could be applied chiefly to working adults, the Preacher goes out of his way to address youths as well. There is a natural joie de vivre enjoyed by the young and active, which is something to be encouraged (v. 9). Likewise, the robust physical health of youth is a gift to be embraced in its time, since it will eventually pass as “vanity” (v. 10). These are precious years and should not be squandered by spending too much time with the “vexations” of one’s heart nor by engaging in practices that prove “evil” (ESV mg.) to one’s body.

To “walk in the ways of your heart and the sight of your eyes” (v. 9) is probably meant to evoke Numbers 15:39, which commands the affixing of tassels to the Israelites’ garments precisely in order to prevent them from following after their heart and eyes. Thus the command of Ecclesiastes 11:9 (“Walk in the ways of your heart and the sight of your eyes”) is probably intended ironically, as if to say, “Go ahead and try following your heart, but understand that you will be judged if you do so.” As such it serves as an urging to enjoy one’s youth, but only within the proper bounds set by God.

12:1–7 In Scripture the call to “remember” (v. 1) can be a very profound one (e.g., Ex. 20:8; 1 Cor. 11:24–25), conveying the notion of directing one’s focused attention toward some truth or important reality rather than merely recalling information. One’s youth is the best time to develop a life orientation toward one’s God and Creator. It is a principle of human nature that habits learned while young are the ones that remain even into old age, when physical life becomes more of a struggle.

The second half of verse 1 speaks of the time when one’s pleasure in life is gone, and verses 2–7 make it clear that this refers to the process of aging and, ultimately, death. The description in this section is metaphorical, though at times some of the imagery is hard to follow. The “darkening” of the sun, moon, and stars, along with the gathering of clouds (v. 2), speaks of the loss of clear eyesight in old age. Similarly, verse 3 refers to the general decline in posture and stability (“the keepers of the house tremble”), the loss of teeth (the “grinders”), and again the dimness brought on by the degeneration of one’s eyesight. The loss of hearing and increased difficulty in sleeping through the night is described in verse 4. A greater sense of anxiety is mentioned in verse 5, along with the greying of hair (“the almond tree blossoms”), increased difficulty of walking (causing one to shuffle in a manner akin to a wounded grasshopper dragging itself along), and loss of libido (cf. 1 Kings 1:1–4). All these phenomena are indications that man is about to go to “his eternal home,” whereupon mourners will go about in the streets grieving the departed (Eccles. 12:5).

The moment of man’s final expiration is described in verses 6–7. While the notions of dust returning to the earth and the spirit returning to the God who gave it are clear (v. 7), the metaphors of verse 6 are somewhat obscure. Two primary ideas seem to be communicated here. First, when verse 6 speaks of a “silver cord” snapped and a “golden bowl” broken, it communicates the precious value of a human being. Though formed from the dust and returning to dust, every human being created in the image of God has infinite value. Second, verse 6 uses the language of various receptacles (“bowl,” “pitcher”) used to hold water (“fountain,” “cistern”). Water is used as a symbol both of life (2 Sam. 14:14; John 4:14; Rev. 21:6; 22:1, 17) and of the spirit (John 3:5; cf. 1 Sam. 7:6). When the body expires, then, it is as if the human spirit’s receptacle has been broken and can no longer contain it, and the spirit therefore returns to its Creator.

12:8 The Preacher concludes by reiterating his opening statement: “Vanity of vanities . . . all is vanity.” Ecclesiastes 12:8 serves as a summary to this section as well as to the entire book. Although an epilogue from the frame narrator follows in verses 9–14 (cf. Introduction: Genre and Literary Features), this is the last time we hear the Preacher exclaim, “Vanity”! The epilogue adds an important perspective to the book’s overall teaching. At this point, however, one must pause and return to consider the question of what is meant by this enigmatic refrain. At the end of his extensive discourse what does the Preacher mean by calling something “vanity”?

The Preacher—in a fruitful dialogue with his heart, or rational faculties—has examined the cosmos, including both the natural world and human societies and civilizations, including the various doings of mankind and particular individuals. He has judged many things to be “vanity,” and, while he has dismissed a number of things as being inconsequential or a waste of time, it is evident that he does not find absolutely everything to be worthless or meaningless. The Preacher has found reasons for hope and joy in the world, albeit not always in expected or predictable ways. The greatest struggle for him has been to find a sense of meaning in the “scheme of things” (7:25, 27–28) or the providential “work of God” (7:13; 8:17; 11:5) that confronts human beings every moment. It is God’s work in the present—his providential maintenance and guidance of the cosmos and the affairs of men—that is consistently perplexing to him. The Preacher does have a hope for the future, and his acknowledgement of the continuing existence of the house of David (1:12) also implies a particular understanding of redemptive-historical realities. For the Preacher it is the present that is so often marked by uncertainty, not the future or the past. It is this inscrutability of God’s work in the present that urges the Preacher, and every believer, to walk by faith rather than by sight.