Spirit - The same Hebrew word (like πνεῦμα pneuma in Greek and "Spirit" in English) signifies both the wind Ecclesiastes 11:4 and the Spirit (compare marginal reference). The Old Testament in many places recognizes the special operation of God Job 10:8-12; Psalm 139:13-16; Jeremiah 1:5, and distinctly of the Spirit of God Job 31:15 in the origination of every child. Compare Genesis 2:7.

As thou knowest not - the way of the spirit - Why God should have permitted such an such persons to fall into want, and how they came into all their distresses, thou canst not tell, no more than thou canst how their soul is united to their body, how it came to inform that body, or how the child was formed in the womb of its mother. Nor canst thou discern the end which God has in view in these things. He maketh all, every thing is open to him; and take heed lest, while pretending motives of scrupulosity and prudence, in not relieving the distresses of those thou pretendest to suspect to be unworthy, he does not see that a love of money is the motive of thy conduct, and a want of the bowels of mercy the cause why thou drivest this suspected beggar from thy door.

As thou knowest 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" (r), as some render it; from whence it comes and whither 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 do grow in the womb of her that is with child; or is "full", pregnant, big with child: or "in the womb that is full" (s); 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 thou knowest not the works of God, who maketh 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.

(r) "venti", Pagninus, Montanus, Junius & Tremellius, Piscator, Drusius, Mercerus, Amama, Cocceius, Gejerus, Rambachius; so Broughton, and the Syriac and Arabic versions. (s) "in utero pleno", Mercerus, Gejerus, Gussetius, p. 936. "in ventre pleno", Cocceius, so Aben Ezra.

"As thou hast no knowledge what is the way of the wind, like as the bones in the womb of her who is with child; so thou knowest not the work of God who accomplisheth all." Luther, after Jerome, renders rightly: "As thou knowest not the way of the wind, and how the bones in the mother's womb do grow; so," etc. The clause, instar ossium in ventre praegnantis, is the so-called comparatio decurtata for instar ignorantiae tuae ossium, etc., like thy ignorance regarding the bones, i.e., the growth of the bones. כּעץ,

(Note: The Targ. reads בעץ, and construes: What the way of the spirit in the bones, i.e., how the embryo becomes animated.)

because more closely defined by 'בּב הם, has not the art. used elsewhere after כ of comparison; an example for the regular syntax (vid., Riehm, under Psalm 17:12) is found at Deuteronomy 32:2. That man has no power over the wind, we read at Ecclesiastes 8:8; the way of the wind he knows not (John 3:8), because he has not the wind under his control: man knows fundamentally only that which he rules. Regarding the origin and development of the embryo as a _secret which remained a mystery to the Israel. Chokma, vid., Psychol. p. 209ff. For עצם, cf. Psalm 139:15 and Job 10:11. Regarding meleah, pregnant (like the Lat. plena). With fine discrimination, the fut. תדע לא in the apodosis interchanges with the particip. יודע אינך in the protasis, as when we say: If thou knowest not that, as a consequence thou shalt also not know this. As a man must confess his ignorance in respect to the way of the wind, and the formation of the child in the mother's womb; so in general the work of God the All-Working lies beyond his knowledge: he can neither penetrate it in the entireness of its connection, nor in the details of its accomplishment. The idea 'oseh kol, Isaiah 44:24, is intentionally unfolded in a fut. relat. clause, because here the fut. in the natural world, as well as in human history, comes principally into view. For that very reason the words את־הכּל are also used, not: (as in passages where there is a reference to the world of creation in its present condition) eth-kol-elleh, Isaiah 66:2. Also the growth of the child in the mother's womb is compared to the growth of the future in the womb of the present, out of which it is born (Proverbs 27:1; cf. Zephaniah 2:2). What is established by this proof that man is not lord of the future, - viz. that in the activity of his calling he should shake off anxious concern about the future, - is once again inferred with the combination of what is said in Ecclesiastes 11:4 and Ecclesiastes 11:2 (according to our interpretation, here confirmed).

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.

11:5 The spirit - Of the soul of man, how it comes into the child in the womb; or how it is united with the body; or how and whether it goes out of the body. The works - What God is doing and will do with thee or others; the counsels and methods of God's providence. Therefore use the present opportunity.

5. spirit-How the soul animates the body! Thus the transition to the formation of the body "in the womb" is more natural, than if with Maurer we translate it "wind" (Ec 1:6; Joh 3:8).

bones . grow-(Job 10:8, 9; Ps 139:15, 16).

knowest not the works of God-(Ec 3:11; 8:17; 9:12).

11:1-6 Solomon presses the rich to do good to others. Give freely, though it may seem thrown away and lost. Give to many. Excuse not thyself with the good thou hast done, from the good thou hast further to do. It is not lost, but well laid out. We have reason to expect evil, for we are born to trouble; it is wisdom to do good in the day of prosperity. Riches cannot profit us, if we do not benefit others. Every man must labour to be a blessing to that place 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. If we magnify every little difficulty, start objections, and fancy hardships, we shall never go on, much less go through with our work. Winds and clouds of tribulation are, in God's hands, designed to try us. God's work shall agree with his word, whether we see it or not. And we may well trust God to provide for us, without our anxious, disquieting cares. Be not weary in well-doing, for in due season, in God's time, you shall reap, Ga 6:9.