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Ecclesiastes 11:9
Verse
Context
Enjoy Your Years
8So if a man lives many years, let him rejoice in them all. But let him remember the days of darkness, for they will be many. Everything to come is futile. 9Rejoice, O young man, while you are young, and let your heart be glad in the days of your youth. Walk in the ways of your heart and in the sight of your eyes, but know that for all these things God will bring you to judgment. 10So banish sorrow from your heart, and cast off pain from your body, for youth and vigor are fleeting.
Sermons






Summary
Commentary
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"Rejoice, 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, that for all this God will bring thee to judgment." The parallel בּימי shows that the beth in בּילד (with ד aspirated) does not introduce the reason of the joy, but the time suitable for it. Instead of veyithav libbecha, "let thy heart be of good cheer," as the expression might also be, the words are vithivecha libbecha, "make thy heart of good cheer to thee," - so, viz., that from this centre brightness may irradiate thy countenance (Pro 15:13) and thy whole personality, vid., Psychologie, p. 249. Vehhuroth, the period of youth, is here and at Ecc 12:1 = Num 11:28, vehhurim, as the only once occurring ne'uroth, Jer 32:30, is = the elsewhere generally used ne'urim; the form in ôth is the more modern (cf. keluloth, Jer 2:2). "Ways of the heart" are thus ways into which the impulse of the heart leads, and which satisfy the heart. מר עין, at Ecc 6:9, designates the pleasure felt in the presence of the object before one; here, a sight which draws and fastens the eyes upon it. The Chethı̂b has the plur. מראי, which is known to the language (Dan 1:15; Sol 2:14), and which would here designate the multitude of the objects which delight the eyes, which is not unsuitable; the Pih. הלּך denotes also elsewhere, frequently, e.g., Psa 131:1, walking, in an ethical sense; Hitz., Zckl., and others interpret the first ב as specifying the sphere, and the second as specifying the norm ("according to the sight of thine eyes"); but they both introduce that wherein he ought to act freely and joyfully: in the ways of thy heart, into which it draws thee; and in the sight of thine eyes, towards which they direct themselves with interest. The lxx B. renders, "and not after the sight of thine eyes." This "not" (μή), which is wanting in A.C., is an interpolation, in view of the warning, Num 15:39, against following the impulse of the heart and of the eyes; the Targ. also therefore has: "be prudent with reference to the sight of thine eyes." But this moralizing of the text is superfluous, since the call to the youthful enjoyment of life is accompanied with the nota bene: but know that God will bring thee to an account for all this; and thus it excludes sinful sensual desire. In the midst of an address, where a yet closer definition follows, בּמש is thus punctuated, Ecc 12:14; Job 14:3; Psa 143:3; here, in the conclusion of the sentence, it is במש. Hitzig supposes that there is denoted by it, that the sins of youth are punished by chronic disease and abandonment in old age; Knobel and others understand by the judgment, the self-punishment of sins by all manner of evil consequences, which the O.T. looks upon as divinely inflicted penalties. But in view of the facts of experience, that God's righteous requital is in this life too frequently escaped, Ecc 8:14, the author, here and at Ecc 3:17; Ecc 12:14, postulates a final judgment, which removes the contradiction of this present time, and which must thus be in the future; he has no clear idea of the time and manner of this final judgment, but his faith in God places the certainty of it beyond all doubt. The call to rejoice is now completed by the call to avoid all that occasions inward and outward sorrow.
Jamieson-Fausset-Brown Bible Commentary
Rejoice--not advice, but warning. So Kg1 22:15, is irony; if thou dost rejoice (carnally, Ecc 2:2; Ecc 7:2, not moderately, as in Ecc 5:18), &c., then "know that . . . God will bring thee into judgment" (Ecc 3:17; Ecc 12:14). youth . . . youth--distinct Hebrew words, adolescence or boyhood (before Ecc 11:10), and full-grown youth. It marks the gradual progress in self-indulgence, to which the young especially are prone; they see the roses, but do not discover the thorns, until pierced by them. Religion will cost self-denial, but the want of it infinitely more (Luk 14:28).
John Gill Bible Commentary
Rejoice, O young man, in thy youth,.... This advice may be considered as serious; and either as relating to natural, corporeal, and temporal delight and pleasure, under due limitations; that as mirth and cheerfulness, or a free use of the creatures of God, with moderation and temperance, is allowable to all men in common, and is spoken of throughout this book as commendable, and is healthful and profitable to men; so it is particularly suitable to the youthful age, whose natural desires may be enjoyed, and their outward senses may be gratified, in a lawful way, so far as is consistent with the fear of God, and the expectation of a future judgment: or it may be considered with respect to religious and spiritual exercises; as young men should remember their Creator in the days of their youth, as it follows; so they should rejoice in God their Maker, Psa 149:2; they should rejoice not to do evil, to which human nature is inclined, especially in youth, but to do good; should rejoice, not in the ways of sin, but in the ways of wisdom; not in any outward attainment of beauty, wit, strength, or riches, but in the grace of God; not in themselves, or their boastings, but in Christ, his person, righteousness, and salvation; not in the things of time and sense, but in hope of the glory of God; and let thy heart cheer thee in the days of thy youth; here is a different word for youth than the former, which Alshech distinguishes thus; the first designs the time to the age of thirteen, and this from thence to twenty. Or, "let thine heart do thee good", so the Septuagint. The Targum is, "and let thine heart be good in thee.'' Symmachus renders it, "and let thine heart be in good"; the thoughts of thine heart be employed about that which is good, spiritual, heavenly, and divine; the affections of thine heart set thereon; and the will and desires of thine heart be drawn out after such things: let thine heart prompt and put thee on doing that which is good, with delight and pleasure; but, in order, to all this, the heart must be made good by the spirit and grace of God; and walk in the ways of thy heart; being created a clean one, sprinkled, purged, and purified by the blood of Christ; in which the fear of God is put; the laws of God are written; where Christ is formed, and his word dwells richly, and he himself by faith, where the Spirit of God and his graces are: and then to walk in the ways of such a heart is to walk in the fear of God, according to his word, as Christ is an example; and to walk after the spirit, and not after the flesh. The Septuagint and Arabic versions are, "and walk in the ways of thine heart unblamable": the Targum, "and walk in humility in the ways of thine heart:'' which all agree with the sense given: so Alshech interprets the ways of the heart; of the ways of the good imagination of good men; and in the sight of thine eyes; as enlightened by the Spirit of God, directing and guiding in the way in which a man should walk; looking unto Jesus, all the while he is walking or running his Christian race; and walking in him, as he has received him; pressing towards him, the mark, for the prize of the high calling. The Targum is, "and be cautious of the sight of thine eyes, and look not upon evil.'' The Septuagint and Arabic versions insert the negative; "and not in the sight of thine eyes". Most interpreters understand all this its an ironic concession to young men, to indulge themselves in carnal mirth, to take their swing of sinful pleasures, to do all their corrupt hearts incline them to; and to gratify their outward senses and carnal lusts to the uttermost; even the lust of the flesh, the lust of the eye and the pride of life, which young men are most addicted to: do all this, as if it was said, and see what will be the issue of it; or, do all this if you can, with this one thing bore in mind, a future judgment; like those expressions in Kg1 22:15; and to this sense the following clause is thought most to incline: and the rather, as the above phrases are generally used in a bad sense; but know thou, that for all these things God will bring thee into judgment; not temporal, but eternal; not in this present life, but in the world to come; the judgment that will be after death, the last and awful judgment; and which is certain, may be known; of which a man may be assured from the light of nature, and from divine revelation; See Gill on Ecc 3:17; into which all men will be brought, even whether they will or not; and every work shall be brought into it, good or bad, open or secret, Ecc 12:14. Wherefore "these things" may respect either; and the consideration of a future judgment should influence the lives of men, and engage them both to perform acts of piety and religion in youth, and throughout the whole of life, and to shun and avoid everything that is evil. Herodotus (y) speaks of a custom among the Egyptians, at their feasts; that, just at the close of them, one carries about in a coffin the image of a dead man, exactly like one, made of wood, the length of a cubit or two, showing it to all the guests; saying, look upon it, drink, and take pleasure, for such shalt thou be when dead. (y) Euterpe, sive l. 2. c. 78.
Tyndale Open Study Notes
11:9 Young people are encouraged to enjoy their youth to the fullest. They should also remember that they will give an account to God and should therefore avoid foolish behavior.
Ecclesiastes 11:9
Enjoy Your Years
8So if a man lives many years, let him rejoice in them all. But let him remember the days of darkness, for they will be many. Everything to come is futile. 9Rejoice, O young man, while you are young, and let your heart be glad in the days of your youth. Walk in the ways of your heart and in the sight of your eyes, but know that for all these things God will bring you to judgment. 10So banish sorrow from your heart, and cast off pain from your body, for youth and vigor are fleeting.
- Scripture
- Sermons
- Commentary
Youth
By Matt Chandler2.4K1:00:56YouthNUM 15:39ECC 11:9LUK 22:19GAL 1:6In this sermon, the preacher talks about the importance of taking steps and not being afraid to fail. He emphasizes that God's power flows through us and that we should embrace the opportunity to be a part of what God is doing. The preacher acknowledges that there are challenges and difficulties in life, but ultimately everything is meaningless without God. He encourages the audience to rejoice in their youth and passion, but also reminds them that they will be judged for their actions.
All Is Vanity
By David Hocking2.0K57:211KI 4:29ECC 1:16ECC 5:1ECC 11:9ECC 12:9ECC 12:13In this sermon, the preacher discusses the futility of pursuing worldly goals and pleasures. He emphasizes that these pursuits do not bring lasting satisfaction or fulfillment. The preacher highlights that nothing in life is truly new, as everything has been experienced before. He also points out that the pursuit of wealth and material possessions is ultimately meaningless, as they do not bring true joy or contentment. The preacher concludes that life is not worth living if the sole focus is on achieving temporary and fleeting goals.
Everything Is Recorded
By Erlo Stegen1.1K1:05:29Judgment DayPSA 51:17ECC 11:9MAT 7:23LUK 18:13ROM 2:6HEB 9:27REV 20:11In this sermon, the speaker shares a dream he had where he found himself standing before the great white judgment throne. He expected to receive praise for his good works, but instead found himself alone and filled with terror. He realized that each person's records are stored and will be brought out for judgment according to their works. The speaker reflects on the files he saw in his dream, including those of people he had preached to, books he had read, and things he had viewed. He is shocked to see that everything is recorded in exact detail, causing him to tremble. The sermon emphasizes the importance of standing before the judgment throne and being accountable for our actions.
The Philosophy of a Fool
By Dennis Jenkins89649:44PhilosophyECC 11:9LUK 12:15LUK 12:20ROM 1:18ROM 1:20HEB 11:1HEB 11:26In this sermon, the preacher discusses the parable of the rich farmer as told by Jesus. The parable highlights the foolishness of placing all emphasis on material possessions and neglecting the spiritual aspect of life. The rich farmer in the parable plans to retire and enjoy the fruits of his labor, but fails to consider the spiritual and the inevitable reality of death. The preacher emphasizes that the materialistic philosophy of life is foolish and disastrous, and urges listeners to prioritize their relationship with God over worldly possessions.
The Devil's Boomerangs
By Billy Sunday0Moral AccountabilityConsequences of SinPSA 1:6PRO 11:18ECC 11:9MAT 12:36ROM 14:121CO 3:132CO 5:10GAL 6:7JAS 4:171PE 1:17Billy Sunday passionately addresses the consequences of sin and the inevitability of judgment, urging young people to recognize that their actions have repercussions. He emphasizes the biblical truth that 'whatsoever a man soweth, that shall he also reap,' warning against the seductive nature of sin and the destructive paths it leads to, particularly through alcohol and immorality. Sunday shares personal anecdotes from his past and the lives of others to illustrate the devastating effects of a life lived in indulgence and vice. He calls for a single moral standard for both men and women, condemning the hypocrisy in society that allows men to escape accountability for their actions. Ultimately, he challenges his audience to choose righteousness over sin, as the consequences of their choices will be faced in the end.
Rejoice Young man...
By Asahel Nettleton0PSA 16:11PRO 14:12ECC 11:9MAT 7:132CO 7:10GAL 6:7PHP 4:4HEB 12:1JAS 4:81PE 5:8Asahel Nettleton preaches a powerful sermon urging young individuals to rejoice in their youth but to be mindful of the judgment to come. He paints a vivid picture of the contrast between the cheerful, carefree nature of youth and the solemn reality of facing God's judgment. Nettleton emphasizes the fleeting nature of earthly pleasures and the importance of considering the eternal consequences of one's actions. He warns against the dangers of indulging in sinful pleasures and highlights the necessity of repentance and faith in Christ. The sermon calls for a shift from finding joy in worldly pursuits to rejoicing in the truth of God, emphasizing the need for a holy heart and a focus on eternal joy in the Lord.
The Sum and Forecast and Great Conclusion. 11:17-12:14
By W.J. Erdman0ECC 1:2ECC 2:11ECC 3:1ECC 5:10ECC 7:2ECC 11:9ECC 12:1ECC 12:13In this sermon by W.J. Erdman, the Preacher reflects on the vanity of life under the sun, emphasizing the fleeting nature of earthly pursuits and the ultimate conclusion that all is vanity. Despite the search for meaning and fulfillment, the Preacher warns of the emptiness of life without fearing God and keeping His commandments in anticipation of judgment. The sermon delves into the contrast between the joys of youth and the sorrows of old age, highlighting the inevitability of darkness and the transience of earthly pleasures.
Thoughts for Young Men
By J.C. Ryle0Spiritual VigilanceExhortationJOB 13:26JOB 20:11PSA 25:7PRO 27:1ECC 11:9ISA 40:30JER 13:23JHN 14:30TIT 2:6HEB 7:25J.C. Ryle emphasizes the critical need for young men to be self-controlled and spiritually vigilant, as highlighted in Paul's letter to Titus. He reflects on the unique challenges and temptations faced by young men, urging them to recognize the importance of their choices and the potential consequences of their actions. Ryle warns of the dangers of neglecting spiritual growth and the reality of death and judgment that awaits everyone, regardless of age. He encourages young men to seek God early in life to avoid the sorrows that come from a life of sin and to be aware of the devil's relentless efforts to lead them astray. Ultimately, Ryle's exhortation aims to guide young men towards a path of righteousness and fulfillment in their lives.
Prepare to Meet Your God
By Erlo Stegen0Accountability to GodPreparation for DeathPSA 90:12ECC 11:9EZK 37:14AMO 4:12MAT 5:25HEB 9:27Erlo Stegen emphasizes the importance of preparing to meet God, urging listeners to reflect on their lives and the inevitability of death. He highlights that many live without wisdom, failing to account for their actions and words, which will be judged. Through various illustrations, including a church lady's gossip and a man's dream of judgment, he stresses the need for repentance and making amends before it's too late. Stegen reminds us that life is fleeting, and we must teach our children about mortality and the significance of living righteously. Ultimately, he calls for a daily prayer for wisdom in numbering our days and preparing our hearts for God.
Reasons for Exhorting Young Men
By J.C. Ryle0Spiritual GrowthExhortationJOB 13:26JOB 20:11PSA 25:7PRO 27:1ECC 11:9ISA 40:30JER 13:23JHN 14:30TIT 2:6HEB 7:25J.C. Ryle emphasizes the urgent need to exhort young men, highlighting their unique vulnerabilities and the spiritual dangers they face. He reflects on the alarming reality that many young men are not living as Christians, often leading lives that stray from faith and moral integrity. Ryle warns that the habits formed in youth can dictate future character and warns against the devil's relentless pursuit of their souls. He urges young men to seek God early to avoid the deep sorrows associated with the consequences of youthful sins, advocating for a life of self-control and righteousness. His heartfelt plea is for young men to recognize the fleeting nature of life and the importance of making wise choices now.
The Alpha and Omega
By Erlo Stegen0Accountability for SinGod's SovereigntyPRO 28:13ECC 11:9ISA 44:6HEB 9:27REV 1:8Erlo Stegen emphasizes that God is the Alpha and Omega, the beginning and the end of all things, asserting that our lives are under His sovereign control. He illustrates that regardless of human circumstances, God's purpose prevails, and we must recognize that our time on earth is appointed by Him. The sermon recounts a powerful testimony of a witch doctor who, confronted by his hidden sins, realized that nothing is concealed from the Almighty. Stegen warns that while we may enjoy our youth, we will ultimately be accountable for our actions before God. He encourages listeners to confess and forsake their sins to receive mercy, reminding them of the urgency to respond to God's call before it's too late.
Two Crucial Matters to Consider
By Erlo Stegen0DeathJudgmentPSA 73:17ECC 11:9HEB 9:27HEB 11:32Erlo Stegen emphasizes the inevitability of death and judgment, reminding us that while many seek to avoid death, it is ultimately in God's hands. He reflects on the futility of worldly pursuits to escape aging and highlights that for Christians, death is a transition to eternal life. Stegen warns that life is filled with choices, but each choice leads to judgment, urging listeners to confess their sins for forgiveness. He draws parallels with biblical figures like Daniel, who remained faithful amidst trials, and contrasts their endings with those who rejected God. The sermon concludes with a call to prepare for the unavoidable reality of death and the judgment that follows.
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"Rejoice, 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, that for all this God will bring thee to judgment." The parallel בּימי shows that the beth in בּילד (with ד aspirated) does not introduce the reason of the joy, but the time suitable for it. Instead of veyithav libbecha, "let thy heart be of good cheer," as the expression might also be, the words are vithivecha libbecha, "make thy heart of good cheer to thee," - so, viz., that from this centre brightness may irradiate thy countenance (Pro 15:13) and thy whole personality, vid., Psychologie, p. 249. Vehhuroth, the period of youth, is here and at Ecc 12:1 = Num 11:28, vehhurim, as the only once occurring ne'uroth, Jer 32:30, is = the elsewhere generally used ne'urim; the form in ôth is the more modern (cf. keluloth, Jer 2:2). "Ways of the heart" are thus ways into which the impulse of the heart leads, and which satisfy the heart. מר עין, at Ecc 6:9, designates the pleasure felt in the presence of the object before one; here, a sight which draws and fastens the eyes upon it. The Chethı̂b has the plur. מראי, which is known to the language (Dan 1:15; Sol 2:14), and which would here designate the multitude of the objects which delight the eyes, which is not unsuitable; the Pih. הלּך denotes also elsewhere, frequently, e.g., Psa 131:1, walking, in an ethical sense; Hitz., Zckl., and others interpret the first ב as specifying the sphere, and the second as specifying the norm ("according to the sight of thine eyes"); but they both introduce that wherein he ought to act freely and joyfully: in the ways of thy heart, into which it draws thee; and in the sight of thine eyes, towards which they direct themselves with interest. The lxx B. renders, "and not after the sight of thine eyes." This "not" (μή), which is wanting in A.C., is an interpolation, in view of the warning, Num 15:39, against following the impulse of the heart and of the eyes; the Targ. also therefore has: "be prudent with reference to the sight of thine eyes." But this moralizing of the text is superfluous, since the call to the youthful enjoyment of life is accompanied with the nota bene: but know that God will bring thee to an account for all this; and thus it excludes sinful sensual desire. In the midst of an address, where a yet closer definition follows, בּמש is thus punctuated, Ecc 12:14; Job 14:3; Psa 143:3; here, in the conclusion of the sentence, it is במש. Hitzig supposes that there is denoted by it, that the sins of youth are punished by chronic disease and abandonment in old age; Knobel and others understand by the judgment, the self-punishment of sins by all manner of evil consequences, which the O.T. looks upon as divinely inflicted penalties. But in view of the facts of experience, that God's righteous requital is in this life too frequently escaped, Ecc 8:14, the author, here and at Ecc 3:17; Ecc 12:14, postulates a final judgment, which removes the contradiction of this present time, and which must thus be in the future; he has no clear idea of the time and manner of this final judgment, but his faith in God places the certainty of it beyond all doubt. The call to rejoice is now completed by the call to avoid all that occasions inward and outward sorrow.
Jamieson-Fausset-Brown Bible Commentary
Rejoice--not advice, but warning. So Kg1 22:15, is irony; if thou dost rejoice (carnally, Ecc 2:2; Ecc 7:2, not moderately, as in Ecc 5:18), &c., then "know that . . . God will bring thee into judgment" (Ecc 3:17; Ecc 12:14). youth . . . youth--distinct Hebrew words, adolescence or boyhood (before Ecc 11:10), and full-grown youth. It marks the gradual progress in self-indulgence, to which the young especially are prone; they see the roses, but do not discover the thorns, until pierced by them. Religion will cost self-denial, but the want of it infinitely more (Luk 14:28).
John Gill Bible Commentary
Rejoice, O young man, in thy youth,.... This advice may be considered as serious; and either as relating to natural, corporeal, and temporal delight and pleasure, under due limitations; that as mirth and cheerfulness, or a free use of the creatures of God, with moderation and temperance, is allowable to all men in common, and is spoken of throughout this book as commendable, and is healthful and profitable to men; so it is particularly suitable to the youthful age, whose natural desires may be enjoyed, and their outward senses may be gratified, in a lawful way, so far as is consistent with the fear of God, and the expectation of a future judgment: or it may be considered with respect to religious and spiritual exercises; as young men should remember their Creator in the days of their youth, as it follows; so they should rejoice in God their Maker, Psa 149:2; they should rejoice not to do evil, to which human nature is inclined, especially in youth, but to do good; should rejoice, not in the ways of sin, but in the ways of wisdom; not in any outward attainment of beauty, wit, strength, or riches, but in the grace of God; not in themselves, or their boastings, but in Christ, his person, righteousness, and salvation; not in the things of time and sense, but in hope of the glory of God; and let thy heart cheer thee in the days of thy youth; here is a different word for youth than the former, which Alshech distinguishes thus; the first designs the time to the age of thirteen, and this from thence to twenty. Or, "let thine heart do thee good", so the Septuagint. The Targum is, "and let thine heart be good in thee.'' Symmachus renders it, "and let thine heart be in good"; the thoughts of thine heart be employed about that which is good, spiritual, heavenly, and divine; the affections of thine heart set thereon; and the will and desires of thine heart be drawn out after such things: let thine heart prompt and put thee on doing that which is good, with delight and pleasure; but, in order, to all this, the heart must be made good by the spirit and grace of God; and walk in the ways of thy heart; being created a clean one, sprinkled, purged, and purified by the blood of Christ; in which the fear of God is put; the laws of God are written; where Christ is formed, and his word dwells richly, and he himself by faith, where the Spirit of God and his graces are: and then to walk in the ways of such a heart is to walk in the fear of God, according to his word, as Christ is an example; and to walk after the spirit, and not after the flesh. The Septuagint and Arabic versions are, "and walk in the ways of thine heart unblamable": the Targum, "and walk in humility in the ways of thine heart:'' which all agree with the sense given: so Alshech interprets the ways of the heart; of the ways of the good imagination of good men; and in the sight of thine eyes; as enlightened by the Spirit of God, directing and guiding in the way in which a man should walk; looking unto Jesus, all the while he is walking or running his Christian race; and walking in him, as he has received him; pressing towards him, the mark, for the prize of the high calling. The Targum is, "and be cautious of the sight of thine eyes, and look not upon evil.'' The Septuagint and Arabic versions insert the negative; "and not in the sight of thine eyes". Most interpreters understand all this its an ironic concession to young men, to indulge themselves in carnal mirth, to take their swing of sinful pleasures, to do all their corrupt hearts incline them to; and to gratify their outward senses and carnal lusts to the uttermost; even the lust of the flesh, the lust of the eye and the pride of life, which young men are most addicted to: do all this, as if it was said, and see what will be the issue of it; or, do all this if you can, with this one thing bore in mind, a future judgment; like those expressions in Kg1 22:15; and to this sense the following clause is thought most to incline: and the rather, as the above phrases are generally used in a bad sense; but know thou, that for all these things God will bring thee into judgment; not temporal, but eternal; not in this present life, but in the world to come; the judgment that will be after death, the last and awful judgment; and which is certain, may be known; of which a man may be assured from the light of nature, and from divine revelation; See Gill on Ecc 3:17; into which all men will be brought, even whether they will or not; and every work shall be brought into it, good or bad, open or secret, Ecc 12:14. Wherefore "these things" may respect either; and the consideration of a future judgment should influence the lives of men, and engage them both to perform acts of piety and religion in youth, and throughout the whole of life, and to shun and avoid everything that is evil. Herodotus (y) speaks of a custom among the Egyptians, at their feasts; that, just at the close of them, one carries about in a coffin the image of a dead man, exactly like one, made of wood, the length of a cubit or two, showing it to all the guests; saying, look upon it, drink, and take pleasure, for such shalt thou be when dead. (y) Euterpe, sive l. 2. c. 78.
Tyndale Open Study Notes
11:9 Young people are encouraged to enjoy their youth to the fullest. They should also remember that they will give an account to God and should therefore avoid foolish behavior.