Ecclesiastes 10:15

Translation
King James Version
The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city.
Ask
KJV (with Strong's)
The labour H5999 of the foolish H3684 wearieth H3021 every one of them, because he knoweth H3045 not how to go H3212 to the city H5892.
Ask
Complete Jewish Bible
The efforts of a fool wear him out; he doesn't even know the way to town!
Ask
Berean Standard Bible
The toil of a fool wearies him, for he does not know the way to the city.
Ask
American Standard Version
The labor of fools wearieth every one of them; for he knoweth not how to go to the city.
Ask
World English Bible Messianic
The labor of fools wearies every one of them; for he doesn’t know how to go to the city.
Ask
Geneva Bible (1599)
The labour of the foolish doeth wearie him: for he knoweth not to goe into the citie.
Ask
Young's Literal Translation
The labour of the foolish wearieth him, In that he hath not known to go unto the city.
Ask
See also
Isaiah 57:1Jeremiah 50:4Jeremiah 50:5Psalms 107:7Isaiah 35:8Isaiah 35:10Psalms 107:4
In the KJVVerse 17,509 of 31,102

Study This Verse

SUMMARY

Ecclesiastes 10:15 profoundly illustrates the inherent futility and exhausting nature of misdirected effort, asserting that the toil of the foolish brings weariness not only to themselves but also to those around them. This weariness stems from a fundamental lack of understanding or clear direction, symbolized by their inability "to go to the city." The verse thus underscores the critical importance of wisdom, discernment, and strategic insight in navigating life's endeavors, revealing that mere diligence without purpose or proper guidance leads inevitably to frustration, unfulfilled outcomes, and pervasive exhaustion.

CONTEXT

  • Literary Context: Ecclesiastes, often attributed to "the Preacher" (Koheleth), is a profound philosophical exploration of life's meaning and purpose "under the sun"—a perspective grounded in human observation and experience, frequently highlighting the limitations of human wisdom apart from divine revelation. Chapter 10 specifically contrasts the characteristics and consequences of wisdom versus folly, particularly as they manifest in leadership, daily conduct, and societal influence. Verses preceding this one discuss the subtle yet significant impact of a small amount of folly on a reputation for wisdom, as seen in Ecclesiastes 10:1, and the practical differences between the wise person's heart leading them to the right path and the fool's heart leading them astray, illustrated in Ecclesiastes 10:2-3. This verse, Ecclesiastes 10:15, serves as a poignant and practical illustration of folly's tangible repercussions, demonstrating how a lack of understanding renders even diligent effort unproductive and burdensome, thereby reinforcing the chapter's overarching theme of wisdom's practical superiority in navigating life's challenges and avoiding its inherent "vanity."
  • Historical & Cultural Context: The setting of Ecclesiastes is ancient Israel, likely during or after the Solomonic era, characterized by a society with established urban centers and agricultural practices. The "city" (ʻîyr) in this context would have been a central hub for commerce, governance, and social life, representing a clear, desirable destination or objective—a place of order, provision, and community. Travel to a city would require knowledge of roads, resources, and potential dangers, implying a need for planning, direction, and practical wisdom. The concept of "labour" (ʻâmâl) was central to daily life, often involving hard physical work in fields, crafts, or administration. The "foolish" (kᵉçîyl) in Hebrew wisdom literature is not merely intellectually deficient but morally and spiritually obtuse, resistant to instruction and prone to self-destructive behavior, a common archetype contrasted with the wise throughout books like Proverbs. The Preacher's observations reflect a society where practical wisdom was essential for survival and prosperity, and where misdirected effort could lead to severe hardship and social dysfunction.
  • Key Themes: This verse powerfully contributes to several core themes prevalent in Ecclesiastes and broader wisdom literature. Firstly, it highlights The Futility of Misdirected Labor, emphasizing that effort devoid of clear purpose, strategic insight, or fundamental understanding is not only unproductive but profoundly exhausting. The "labour of the foolish" is burdensome precisely because it lacks efficiency and direction, leading to weariness without progress. Secondly, it underscores The Indispensability of Understanding and Direction. The phrase "he knoweth not how to go to the city" is pivotal, symbolizing a fundamental ignorance of the path, rendering all toil fruitless. This contrasts sharply with the wisdom that provides clear guidance and direction, as seen in Proverbs 14:8. Finally, the verse illustrates The Practical Consequences of Folly, serving as a sober warning that foolishness is not merely an abstract intellectual failing but results in tangible weariness, frustration, and failure to achieve even basic objectives, reinforcing the Preacher's recurring lament about the vanity of life "under the sun" when pursued without divine wisdom, a theme introduced early in the book in Ecclesiastes 1:2.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Labour (Hebrew, ʻâmâl', H5999): This word, derived from a root meaning "to toil," describes wearing effort, often implying worry, pain, or grievousness. It signifies not just work, but burdensome, often fruitless, exertion, whether physical or mental. In this context, it emphasizes the heavy, oppressive nature of the foolish person's endeavors, highlighting the distress and suffering associated with their misguided efforts.
  • Foolish (Hebrew, kᵉçîyl', H3684): This term denotes a specific type of fool in Hebrew wisdom literature—one who is not merely ignorant but is dull, stupid, or silly, and, more importantly, morally and spiritually obtuse. This is not simple lack of knowledge but a stubborn resistance to wisdom and instruction, leading to poor judgment, self-destructive actions, and an inability to discern the right path.
  • Knoweth (Hebrew, yâdaʻ', H3045): A fundamental verb meaning "to know," but encompassing a wide range of understanding, from simple acquaintance to deep, experiential knowledge, including observation, discernment, and instruction. Here, the negation ("knoweth not") signifies a profound lack of practical understanding, strategic insight, or the necessary wisdom to navigate effectively towards a goal, leading to aimless and unproductive effort.

Verse Breakdown

  • "The labour of the foolish": This opening clause introduces the subject: the efforts, toil, and endeavors undertaken by individuals characterized by folly. The emphasis is not merely on the act of working, but on the nature of the labor itself—it is inherently burdensome and unproductive due to the character and lack of discernment of the one performing it.
  • "wearieth every one of them": This describes the immediate and widespread consequence of such misdirected effort. The toil of the foolish is not only unproductive for themselves but also becomes a source of profound exhaustion, frustration, and even exasperation for all who are involved or affected by their lack of direction. The phrase "every one of them" can imply both the foolish individual and those around them who bear the brunt of their inefficiency.
  • "because he knoweth not how to go to the city.": This final clause provides the crucial reason for the weariness and futility. The "city" serves as a powerful metaphor for a clear objective, a desired outcome, a place of order, or a state of success. The problem is not a lack of effort or willingness to work, but a fundamental ignorance of the path, the strategy, or the necessary steps to achieve the goal. This highlights the critical importance of discernment, practical wisdom, and clear direction in all endeavors, without which even strenuous effort is rendered meaningless.

Literary Devices

The verse employs several potent literary devices to convey its message with striking clarity. The central device is Metaphor, where "the city" serves as a powerful symbol for any clear destination, desired outcome, or well-defined objective in life. The foolish person's inability to "go to the city" metaphorically represents their lack of direction, planning, or understanding of how to achieve their goals, rendering their efforts futile. The phrase "wearieth every one of them" uses a form of Hyperbole or Exaggeration to emphasize the profound and widespread futility and exhaustion that results from misdirected effort, extending beyond the individual fool to all who are impacted by their lack of wisdom. Furthermore, the entire verse functions as a subtle yet powerful Contrast to the wise person, whose labor is purposeful and productive, implicitly highlighting the immense value of wisdom by demonstrating the negative and burdensome consequences of its absence.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ecclesiastes 10:15 profoundly articulates the theological truth that effort, no matter how strenuous, is rendered futile and exhausting without the guiding hand of wisdom and understanding. It underscores the biblical principle that true productivity and peace are not merely a result of hard work, but of work rightly directed and informed by divine discernment. This verse resonates with the broader biblical emphasis on the importance of seeking knowledge and understanding, particularly divine wisdom, as the foundation for all successful endeavors, contrasting the clear path of the righteous with the dark and confusing way of the wicked. The weariness described is not just physical but spiritual, a soul-fatigue born of aimless striving that ultimately fails to achieve God-honoring purposes.

REFLECTION AND APPLICATION

Ecclesiastes 10:15 offers timeless wisdom for navigating the complexities of life, urging us to consider not just the quantity of our effort but its quality and direction. In a world that often glorifies busyness and relentless toil, this verse serves as a crucial reminder that activity without purpose leads only to exhaustion and frustration. It challenges us to pause, reflect, and ensure that our "labour" is guided by clear objectives and sound understanding, whether in our careers, relationships, personal growth, or spiritual walk. True productivity and fulfillment stem from combining diligent effort with discernment, seeking wisdom to clarify our "city" or goal, and understanding "how to go" about reaching it. This often means being humble enough to admit when we "know not," and seeking guidance from those who do, and ultimately, from the divine source of all wisdom, recognizing that true success is found in alignment with God's purposes and not merely in human striving.

Questions for Reflection

  • What "city" am I trying to reach in my life, and do I truly "know how to go" there with clarity and purpose, or am I merely toiling aimlessly?
  • Am I experiencing weariness or frustration in an area of my life primarily due to misdirected effort rather than a lack of effort or diligence?
  • What steps can I take to gain greater clarity, understanding, or godly guidance for my current endeavors, both practically and spiritually?
  • How does my pursuit of wisdom, particularly spiritual wisdom and discernment from God's Word, impact the effectiveness and fruitfulness of my daily "labour"?

FAQ

What does "the city" symbolize in Ecclesiastes 10:15?

Answer: In this context, "the city" (ʻîyr) serves as a powerful metaphor for any clear, desired destination, objective, or goal. It represents a place of order, success, or accomplishment. The foolish person's inability to "go to the city" signifies their lack of practical understanding, strategic planning, or fundamental knowledge of how to achieve their aims. It's not about literal navigation to an literal urban center, but about the inability to effectively pursue and reach any meaningful objective in life. This concept is echoed in other wisdom literature, where understanding one's path is crucial for success, as highlighted in Proverbs 14:8.

What kind of "foolishness" is described here, and how is it different from simple ignorance?

Answer: The "foolish" person (kᵉçîyl) in Ecclesiastes, and throughout Hebrew wisdom literature, is not merely someone who lacks information or is intellectually slow. Instead, kᵉçîyl refers to a moral and spiritual dullness, an obstinate resistance to wisdom, instruction, and correction. This type of fool is characterized by poor judgment, self-destructive behavior, and often an arrogance that prevents them from seeking or accepting guidance. Their "not knowing how to go to the city" is less about a lack of facts and more about a fundamental inability or unwillingness to apply practical wisdom and discernment, leading to persistent, fruitless effort. This contrasts with simple ignorance, which can be remedied by learning; the kᵉçîyl often actively chooses folly or remains stubbornly impervious to truth.

How can this ancient verse apply to modern challenges like burnout or lack of productivity?

Answer: Ecclesiastes 10:15 offers profound insight into modern challenges such as burnout, chronic stress, and perceived lack of productivity. In contemporary society, people often engage in intense "labour" without a clear vision or understanding of their ultimate "city" or goal. This can manifest as endless busywork, pursuing paths that don't align with one's true purpose, or lacking a coherent strategy for achieving desired outcomes. The verse teaches that mere effort is insufficient; it must be coupled with wisdom, discernment, and clear direction. To avoid the "weariness" of the foolish, individuals and organizations today must prioritize strategic planning, define clear objectives, seek knowledge, and be willing to change course when a path proves unproductive, rather than simply working harder in the wrong direction. It encourages a shift from mere activity to purposeful action, echoing the biblical call to live wisely and intentionally, as seen in Ephesians 5:15-16.

CHRIST-CENTERED FULFILLMENT

Ecclesiastes 10:15, with its lament over the futile and exhausting "labour of the foolish" who "knoweth not how to go to the city," finds its ultimate fulfillment and profound answer in Jesus Christ. While the Preacher observes the weariness of aimless human striving "under the sun," Christ presents Himself as the very embodiment of divine wisdom and the definitive "city" or destination for humanity. Jesus declares, "I am the way, the truth, and the life: no man cometh unto the Father, but by me." He is the Way, providing the perfect "how to go" that the foolish lack, offering clear direction and ultimate purpose for life. His teachings, unlike the confusing paths of human folly, are built on an unshakeable foundation, ensuring that those who hear and obey His words are like the wise builder whose house stands firm against the storms (compare Matthew 7:24-27). Furthermore, Jesus offers relief from the very weariness described by Koheleth, inviting all who "labour and are heavy laden" to come to Him, promising rest for their souls, for His "yoke is easy, and His burden is light". In Christ, the aimless toil of the foolish is transformed into purposeful, Spirit-empowered labor that builds up the Kingdom of God, leading not to exhaustion but to eternal life and true fulfillment. He is the ultimate wisdom of God, making foolish the wisdom of the world (as seen in 1 Corinthians 1:20-25).

Copy as

Commentary on Ecclesiastes 10 verses 12–15

Solomon, having shown the benefit of wisdom, and of what great advantage it is to us in the management of our affairs, here shows the mischief of folly and how it exposes men, which perhaps comes in as a reflection upon those rulers who set folly in great dignity.

I. Fools talk a great deal to no purpose, and they show their folly as much by the multitude, impertinence, and mischievousness of their words, as by any thing; whereas the words of a wise man's mouth are gracious, are grace, manifest grace in his heart and minister grace to the hearers, are good, and such as become him, and do good to all about him, the lips of a fool not only expose him to reproach and make him ridiculous, but will swallow up himself and bring him to ruin, by provoking the government to take cognizance of his seditious talk and call him to an account for it. Adonijah foolishly spoke against his own life, Kg1 2:23. Many a man has been sunk by having his own tongue fall upon him, Psa 64:8. See what a fool's talk is. 1. It takes rise from his own weakness and wickedness: The beginning of the words of his mouth is foolishness, the foolishness bound up in his heart, that is the corrupt spring out of which all these polluted streams flow, the evil treasure out of which evil things are brought. As soon as he begins to speak you may perceive his folly; at the very first he talks idly, and passionately, and like himself. 2. It rises up to fury, and tends to the hurt and injury of others: The end of his talk, the end it comes to, is madness. He will presently talk himself into an indecent heat, and break out into the wild extravagancies of a distracted man. The end he aims at is mischief; as, at first, he appeared to have little government of himself, so, at last, it appears he has a great deal of malice to his neighbours; that root of bitterness bears gall and wormwood. Note, It is not strange if those that begin foolishly end madly; for an ungoverned tongue, the more liberty is allowed, grows the more violent. 3. It is all the same over and over (Ecc 10:14): A fool also is full of words, a passionate fool especially, that runs on endlessly and never knows when to leave off. He will have the last word, though it be but the same with that which was the first. What is wanting in the weight and strength of his words he endeavours in vain to make up in the number of them; and they must be repeated, because otherwise there is nothing in them to make them regarded. Note, Many who are empty of sense are full of words; and the least solid are the most noisy. The following words may be taken either, (1.) As checking him for his vainglorious boasting in the multitude of his words, what he will do and what he will have, not considering that which every body knows that a man cannot tell what shall be in his own time, while he lives (Pro 27:1), much less can one tell what shall be after him, when he is dead and gone. Would we duly consider our own ignorance of, and uncertainty about, future events, it would cut off a great many of the idle words we foolishly multiply. Or, (2.) As mocking him for his tautologies. He is full of words, for if he do but speak the most trite and common thing, a man cannot tell what shall be, because he loves to hear himself talk, he will say it again, what shall be after him who can tell him? like Battus in Ovid:

- Sub illis

Montibus (inquit) erant, et erant sub montibus illis -

Under those mountains were they,

They were under those mountains, I say -

whence vain repetitions are called Battologeō, Mat 6:7.

II. Fools toil a great deal to no purpose (Ecc 10:15); The labour of the foolish, to accomplish their designs, wearies every one of them. 1. They weary themselves in that labour which is very foolish and absurd. All their labour is for the world and the body, and the meat that perishes, and in this labour they spend their strength, and exhaust their spirits, and weary themselves for very vanity, Hab 2:13; Isa 55:2. They choose that service which is perfect drudgery rather than that which is perfect liberty. 2. That labour which is necessary, and would be profitable, and might be gone through with ease, wearies them, because they go about it awkwardly and foolishly, and so make their business a toil to them, which, if they applied themselves to it prudently, would be a pleasure to them. Many complain of the labours of religion as grievous, which they would have no reason to complain of if the exercises of Christian piety were always under the direction of Christian prudence. The foolish tire themselves in endless pursuits, and never bring any thing to pass, because they know not how to go to the city, that is, because they have not capacity to apprehend the plainest thing, such as the entrance into a great city is, where one would think it were impossible for a man to miss his road. Men's imprudent management of their business robs them both of the comfort and of the benefit of it. But it is the excellency of the way to the heavenly city that it is a high-way, in which the wayfaring men, though fools, shall not err (Isa 35:8); yet sinful folly makes men miss that way.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–15. Public domain.
Copy as
Didymus the BlindAD 398
COMMENTARY ON ECCLESIASTES 308:1
By “town” he does not mean a place but the deed according to the law. The fool does “not even know the way to town.” But the one who says, “Even if we live on earth, our citizenship is in heaven,” “knows the way to the town” in which he is a true citizen. And further: “As we have heard, so we have received in the city of the Lord of hosts, in the city of our God.”
JeromeAD 420
Commentary on Ecclesiastes
"The
toil of fools exhausts them, as one who does not know the way to town. "Join these lines with the verse above; either to those
verses that speak in general about fools, who know not God, or in particular to
that one which argues about heretics.
Read in Plato for example: unravel the tricks of Aristotle, read Zeno
and Carneas more diligently, and you will prove to be true what is written
here: the toil of fools exhausts them.
For they seek the truth in fact with all their enthusiasm, but since
they have no leader or anyone to lead the way on their journey, they are led by
their human instincts to think that they can understand wisdom, and thus they
do not arrive at the town; the Psalm speaks of this too: "Lord, you will
scatter their image in your town" [Ps. 72, 20.]. For the Lord will scatter in the town all
shadows and strange appearances or characters, in which they clothe themselves
in their many doctrines. In another
place the Psalm says of this: "the force of a river causes the city of God
to rejoice" [Ps. 45, 5.]. And in the Gospel: "a town built on a
mountain cannot be hidden" [Matth. 5, 14.]. And in Isaiah: "I am a strong city, a
city which is attacked" [Is. 27, 3. (According to the LXX.)]. And all the wise men and heretics of this
world are trying to attack this city of truth and wisdom, although it is strong
and fortified. And that which I have
said about philosophers can also be said of heretics, that they toil in vain,
and are exhausted in their enthusiasm for the Scriptures, when they wander in
the desert and are not able to find the town.
The Psalmist also mentions their madness too, saying, "they
wandered in the wilderness in a solitary way; they found no city to dwell
in." [Ps. 107, 4.]
John CassianAD 435
CONFERENCE 24:24
And thus wandering from the king’s highway, they can never arrive at that metropolis, to which our course should ever be directed without swerving. And this Ecclesiastes has distinctly expressed saying: “The labor of fools wearies those who do not know how to go to the city”—namely, to that “heavenly Jerusalem, which is the mother of us all.”
John CassianAD 435
Thus, having turned aside from the royal path, they are unable to get to that metropolis to which our journeying must ever and unswervingly be directed. Ecclesiastes expressed this quite distinctly when he said, “The toil of fools afflicts those who do not know how to go to the city”—namely, to “that heavenly Jerusalem, which is the mother of us all.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as

Continue studying Ecclesiastes 10:15 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.