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Commentary on Ecclesiastes 2 verses 17–26
Business is a thing that wise men have pleasure in. They are in their element when they are in their business, and complain if they be out of business. They may sometimes be tired with their business, but they are not weary of it, nor willing to leave it off. Here therefore one would expect to have found the good that men should do, but Solomon tried this too; after a contemplative life and a voluptuous life, he betook himself to an active life, and found no more satisfaction in it than in the other; still it is all vanity and vexation of spirit, of which he gives an account in these verses, where observe,
I. What the business was which he made trial of; it was business under the sun (Ecc 2:17-20), about the things of this world, sublunary things, the riches, honours, and pleasures of this present time; it was the business of a king. There is business above the sun, perpetual business, which is perpetual blessedness; what we do in conformity to that business (doing God's will as it is done in heaven) and in pursuance of that blessedness, will turn to a good account; we shall have no reason to hate that labour, nor to despair of it. But it is labour under the sun, labour for the meat that perishes (Joh 6:27; Isa 55:2), that Solomon here speaks of with so little satisfaction. It was the better sort of business, not that of the hewers of wood and drawers of water (it is not so strange if men hate all that labour), but it was in wisdom, and knowledge, and equity, Ecc 2:21. It was rational business, which related to the government of his kingdom and the advancement of its interests. It was labour managed by the dictates of wisdom, of natural and acquired knowledge, and the directions of justice. It was labour at the council-board and in the courts of justice. It was labour wherein he showed himself wise (Ecc 2:19), which as much excels the labour wherein men only show themselves strong as the endowments of the mind, by which we are allied to angels, do those of the body, which we have in common with the brutes. That which many people have in their eye more than any thing else, in the prosecution of their worldly business, is to show themselves wise, to get the reputation of ingenious men and men of sense and application.
II. His falling out with this business. He soon grew weary of it. 1. He hated all his labour, because he did not meet with that satisfaction in which he expected. After he had had his fine houses, and gardens, and water-works, awhile, he began to nauseate them, and look upon them with contempt, as children, who are eager for a toy and fond of it at first, but, when they have played with it awhile, are weary of it, and throw it away, and must have another. This expresses not a gracious hatred of these things, which is our duty, to love them less than God and religion (Luk 14:26), nor a sinful hatred of them, which is our folly, to be weary of the place God has assigned us and the work of it, but a natural hatred of them, arising from a surfeit upon them and a sense of disappointment in them. 2. He caused his heart to despair of all his labour (Ecc 2:20); he took pains to possess himself with a deep sense of the vanity of worldly business, that it would not bring in the advantage and satisfaction he had formerly flattered himself with the hopes of. Our hearts are very loth to quit their expectations of great things from the creature; we must go about, must fetch a compass, in arguing with them, to convince them that there is not that in the things of this world which we are apt to promise ourselves from them. Have we so often bored and sunk into this earth for some rich mine of satisfaction, and found not the least sign or token of it, but been always frustrated in the search, and shall we not at length set our hearts at rest and despair of ever finding it? 3. He came to that, at length, that he hated life itself (Ecc 2:17), because it is subject to so many toils and troubles, and a constant series of disappointments. God had given Solomon such largeness of heart, and such vast capacities of mind, that he experienced more than other men of the unsatisfying nature of all the things of this life and their insufficiency to make him happy. Life itself, that is so precious to a man, and such a blessing to a good man, may become a burden to a man of business.
III. The reasons of this quarrel with his life and labours. Two things made him weary of them: -
1.That his business was so great a toil to himself: The work that he had wrought under the sun was grievous unto him, Ecc 2:17. His thoughts and cares about it, and that close and constant application of mind which was requisite to it, were a burden and fatigue to him, especially when he grew old. It is the effect of a curse on that we are to work upon. Our business is said to be the work and toil of our hands, because of the ground which the Lord had cursed (Gen 5:29) and of the weakening of the faculties we are to work with, and of the sentence pronounced on us, that in the sweat of our face we must eat bread. Our labour is called the vexation of our heart (Ecc 2:22); it is to most a force upon themselves, so natural is it to us to love our ease. A man of business is described to be uneasy both in his going out and his coming in, Ecc 2:23. (1.) He is deprived of his pleasure by day, for all his days are sorrow, not only sorrowful, but sorrow itself, nay, many sorrows and various; his travail, or labour, all day, is grief. Men of business ever and anon meet with that which vexes them, and is an occasion of anger or sorrow to them. Those that are apt to fret find that the more dealings they have in the world the oftener they are made to fret. The world is a vale of tears, even to those that have much of it. Those that labour are said to be heavy-laden, and are therefore called to come to Christ for rest, Mat 11:28. (2.) He is disturbed in his repose by night. When he is overcome with the hurries of the day, and hopes to find relief when he lays his head on his pillow, he is disappointed there; cares hold his eyes waking, or, if he sleep, yet his heart wakes, and that takes no rest in the night. See what fools those are that make themselves drudges to the world, and do not make God their rest; night and day they cannot but be uneasy. So that, upon the whole matter, it is all vanity, Ecc 2:17. This is vanity in particular (Ecc 2:19, Ecc 2:23), nay, it is vanity and a great evil, Ecc 2:21. It is a great affront to God and a great injury to themselves, therefore a great evil; it is a vain thing to rise up early and sit up late in pursuit of this world's goods, which were never designed to be our chief good.
2.That the gains of his business must all be left to others. Prospect of advantage is the spring of action and the spur of industry; therefore men labour, because they hope to get by it; if the hope fail, the labour flags; and therefore Solomon quarrelled with all the works, the great works, he had made, because they would not be of any lasting advantage to himself. (1.) He must leave them. He could not at death take them away with him, nor any share of them, nor should he return any more to them (Job 7:10), nor would the remembrance of them do him any good, Luk 16:25. But I must leave all to the man that shall be after me, to the generation that comes up in the room of that which is passing away. As there were many before us, who built the houses that we live in, and into whose purchases and labours we have entered, so there shall be many after us, who shall live in the houses that we build, and enjoy the fruit of our purchases and labours. Never was land lost for want of an heir. To a gracious soul this is no uneasiness at all; why should we grudge others their turn in the enjoyments of this world, and not rather be pleased that, when we are gone, those that come after us shall fare the better for our wisdom and industry? But to a worldly mind, that seeks for its own happiness in the creature, it is a great vexation to think of leaving the beloved pelf behind, at this uncertainty. (2.) He must leave them to those that would never have taken so much pains for them, and will thereby excuse himself from taking any pains. He that raised the estate did it by labouring in wisdom, and knowledge, and equity; but he that enjoys it and spends it (it may be) has not laboured therein (Ecc 2:21), and, more than that, never will. The bee toils to maintain the drone. Nay, it proves a snare to him: it is left him for his portion, which he rests in, and takes up with; and miserable he is in being put off with it for a portion. Whereas, if an estate had not come to him thus easily, who knows but he might have been both industrious and religious? Yet we ought not to perplex ourselves about this, since it may prove otherwise, that what is well got may come to one that will use it well and do good with it. (3.) He knows not whom he must leave it to (for God makes heirs), or at least what he will prove to whom he leaves it, whether a wise man or a fool, a wise man that will make it more or a fool that will bring it to nothing; yet he shall have rule over all my labour, and foolishly undo that which his father wisely did. It is probable that Solomon wrote this very feelingly, being afraid what Rehoboam would prove. St Jerome, in his commentary on this passage, applies this to the good books which Solomon wrote, in which he had shown himself wise, but he knew not into whose hands they would fall, perhaps into the hands of a fool, who, according to the perverseness of his heart, makes a bad use of what was well written. So that, upon the whole matter, he asks (Ecc 2:22), What has man of all his labour? What has he to himself and to his own use? What has he that will go with him into another world?
IV. The best use which is therefore to be made of the wealth of this world, and that is to use it cheerfully, to take the comfort of it, and do good with it. With this he concludes the chapter, Ecc 2:24-26. There is no true happiness to be found in these things. They are vanity, and, if happiness be expected from them, the disappointment will be vexation of spirit. But he will put us in a way to make the best of them, and to avoid the inconveniences he had observed. We must neither over-toil ourselves, so as, in pursuit of more, to rob ourselves of the comfort of what we have, nor must we over-hoard for hereafter, nor lose our own enjoyment of what we have to lay it up for those that shall come after us, but serve ourselves out of it first. Observe,
1.What that good is which is here recommended to us; and which is the utmost pleasure and profit we can expect or extract from the business and profit of this world, and the furthest we can go to rescue it from its vanity and the vexation that is in it. (1.) We must do our duty with them, and be more in care how to use an estate well, for the ends for which we were entrusted with it, than how to raise or increase an estate. This is intimated Ecc 2:26, where those only are said to have the comfort of this life who are good in God's sight, and again, good before God, truly good, as Noah, whom God saw righteous before him. We must set God always before us, and give diligence in every thing to approve ourselves to him. The Chaldee-paraphrase says, A man should make his soul to enjoy good by keeping the commandments of God and walking in the ways that are right before him, and (Ecc 2:25) by studying the words of the law, and being in care about the day of the great judgment that is to come. (2.) We must take the comfort of them. These things will not make a happiness for the soul; all the good we can have out of them is for the body, and if we make use of them for the comfortable support of that, so that it may be fit to serve the soul and able to keep pace with it in the service of God, then they turn to a good account. There is therefore nothing better for a man, as to these things, than to allow himself a sober cheerful use of them, according as his rank and condition are, to have meat and drink out of them for himself, his family, his friends, and so delight his senses and make his soul enjoy good, all the good that is to be had out of them; do not lose that, in pursuit of that good which is not to be had out of them. But observe, He would not have us to give up business, and take our ease, that we may eat and drink; no, we must enjoy good in our labour; we must use these things, not to excuse us from, but to make us diligent and cheerful in, our worldly business. (3.) We must herein acknowledge God; we must see that it is from the hand of God, that is, [1.] The good things themselves that we enjoy are so, not only the products of his creating power, but the gifts of his providential bounty to us. And then they are truly pleasant to us when we take them from the hand of God as a Father, when we eye his wisdom giving us that which is fittest for us, and acquiesce in it, and taste his love and goodness, relish them, and are thankful for them. [2.] A heart to enjoy them is so; this is the gift of God's grace. Unless he give us wisdom to make a right use of what he has, in his providence, bestowed upon us, and withal peace of conscience, that we may discern God's favour in the world's smiles, we cannot make our souls enjoy any good in them.
2.Why we should have this in our eye, in the management of ourselves as to this world, and look up to God for it. (1.) Because Solomon himself, with all his possessions, could aim at no more and desire no better (Ecc 2:25): "Who can hasten to this more than I? This is that which I was ambitious of: I wished for no more; and those that have but little, in comparison with what I have, may attain to this, to be content with what they have and enjoy the good of it." Yet Solomon could not obtain it by his own wisdom, without the special grace of God, and therefore directs us to expect it from the hand of God and pray to him for it. (2.) Because riches are a blessing or a curse to a man according as he has or has not a heart to make good use of them. [1.] God makes them a reward to a good man, if with them he give him wisdom, and knowledge, and joy, to enjoy them cheerfully himself and to communicate them charitably to others. To those who are good in God's sight, who are of a good spirit, honest and sincere, pay a deference to their God and have a tender concern for all mankind, God will give wisdom and knowledge in this world, and joy with the righteous in the world to come; so the Chaldee. Or he will give that wisdom and knowledge in things natural, moral, political, and divine, which will be a constant joy and pleasure to them. [2.] He makes them a punishment to a bad man if he denies him a heart to take the comfort of them, for they do but tantalize him and tyrannize over him: To the sinner God gives by travail, by leaving him to himself and his own foolish counsels, to gather and to heap up that, which, as to himself, will not only burden him like thick clay (Hab 2:6), but be a witness against him and eat his flesh as it were fire (Jam 5:3); while God designs, by an overruling providence, to give it to him that is good before him; for the wealth of the sinner is laid up for the just, and gathered for him that will pity the poor. Note, First, Godliness, with contentment, is great gain; and those only have true joy that are good in God's sight, and that have it from him and in him. Secondly, Ungodliness is commonly punished with discontent and an insatiable covetousness, which are sins that are their own punishment. Thirdly, When God gives abundance to wicked men it is with design to force them to a resignation in favour of his own children, when they are of age and ready for it, as the Canaanites kept possession of the good land till the time appointed for Israel's entering upon it. [3.] The burden of the song is still the same: This is also vanity and vexation of spirit. It is vanity, at the best, even to the good man; when he has all that the sinner has scraped together it will not make him happy without something else; but it is vexation of spirit to the sinner to see what he had laid up enjoyed by him that is good in God's sight, and therefore evil in his. So that, take it which way you will, the conclusion is firm, All is vanity and vexation of spirit.
Therefore incline to him of whom the psalmist says, “He has not taken his soul in vain.” To speak now of the troubles of this life, the person has taken his soul in vain who is constructing the things of the world and building the things of the body. We arise each day to eat and drink; yet no one is filled so that he does not hunger and thirst after a short time. Daily we seek profit, and to greed there is set no limit. “The eye will not be satisfied with seeing, nor the ear with hearing.” He that loves silver will not be satisfied with silver. There is no limit to toil, and there is no profit in abundance.
"So I
hated life, for I was depressed by all that goes on under the sun, because
everything is vain and a vexation of the spirit." The world has been given over to unkindness [Cfr I John. 5, 19.]
and the apostle moans about the tabernacle saying "I am a wretched man,
who will free me from the body of this death?" [Rom. 7, 24.],
and he hates quite rightly everything that is done under the sun. That is however only in comparison with
paradise and the beatitude of that life, in which we would enjoy the fruits of
wisdom and the pleasures of virtues. But
now as if we are in a prison camp or cell, and with a wall of tears, we eat our
bread in the sweat of our brow.
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SUMMARY
Ecclesiastes 2:17 serves as the Preacher's stark and profound declaration of disillusionment, marking the culmination of his exhaustive pursuit of meaning and satisfaction through every conceivable worldly endeavor. Having meticulously experimented with wisdom, pleasure, wealth, and grand achievements, he concludes with a visceral rejection of life as experienced "under the sun"—that is, apart from an eternal, divine perspective. This verse encapsulates his despair, asserting that all human effort and accomplishment, when devoid of God's ultimate purpose, is ultimately futile, burdensome, and incapable of providing lasting joy or true significance.
CONTEXT
Literary Context: Ecclesiastes 2:17 functions as a pivotal and climactic summary within Qoheleth's (the Preacher's) autobiographical "experiments" in life. The preceding verses of Ecclesiastes 2 meticulously detail his systematic quest for satisfaction. He begins with an immersive dive into pleasure and folly (Ecclesiastes 2:1-3), then escalates to monumental building projects, vast agricultural enterprises, immense wealth, and the acquisition of unparalleled wisdom and possessions (Ecclesiastes 2:4-9). Despite achieving everything his heart desired and withholding nothing from himself (Ecclesiastes 2:10), he found no enduring "profit" or satisfaction. Verse 17, therefore, delivers the raw, emotional conclusion to this extensive empirical investigation, expressing the profound despair that arises from the ultimate emptiness of all these endeavors when viewed from a purely earthly, "under the sun" perspective. It sets the stage for his subsequent reflections on the common fate of humanity and the inherent limitations of human wisdom.
Historical & Cultural Context: The book of Ecclesiastes is a profound piece of Old Testament Wisdom Literature, traditionally attributed to King Solomon, whose immense wealth, wisdom, and building projects (1 Kings 4:29-34) resonate strongly with the Preacher's self-description. Regardless of the precise authorship, the text engages in a philosophical inquiry into the human condition that transcends specific historical periods, yet is deeply rooted in the ancient Near Eastern context. Life in the ancient world, much like today, was characterized by significant toil and labor, often under challenging conditions. The pursuit of wealth, power, and a lasting legacy was a common and understandable human endeavor. The recurring phrase "under the sun" (Ecclesiastes 1:3) is a critical motif in Ecclesiastes, signifying a perspective limited solely to the earthly realm, without the explicit revelation of God or consideration of eternity. This context is vital for understanding the Preacher's conclusions: his despair is not a rejection of God, but a profound lament over the inherent futility of human existence and effort when confined exclusively to the temporal and material.
Key Themes: Ecclesiastes 2:17 is a concentrated expression of several core themes that permeate the entire book. Foremost is the pervasive theme of vanity (Hebrew: hebel), which is powerfully reiterated here as "all is vanity." This concept, introduced in Ecclesiastes 1:2, signifies not necessarily meaninglessness, but rather transience, insubstantiality, and ultimate futility—like a vapor or breath that quickly dissipates. Another central theme is the futility of human labor and achievement when detached from ultimate purpose. The "work that is wrought under the sun" becomes "grievous," highlighting the weariness, burden, and lack of lasting reward in earthly toil. This connects to the broader biblical understanding of the curse on labor after the Fall (Genesis 3:17-19). The verse also underscores the limitations of human wisdom and pleasure to provide ultimate satisfaction, a conclusion the Preacher repeatedly reaches throughout his experiments (Ecclesiastes 1:17-18). Ultimately, this verse sets the stage for the book's eventual call to "fear God and keep his commandments" (Ecclesiastes 12:13), suggesting that true and enduring meaning is found only in a God-centered life that transcends the limited "under the sun" perspective.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 2:17 employs several potent literary devices to convey its message of existential weariness and disillusionment. The most striking is Hyperbole, evident in the stark declaration "I hated life." While perhaps not a literal, constant state of animosity, this exaggerated statement dramatically expresses the Preacher's profound disillusionment and the extreme emotional toll of his fruitless search for ultimate meaning. The repeated phrase "under the sun" functions as a pervasive Motif, consistently reminding the reader of the limited, earthly, and non-eternal perspective from which the Preacher's observations are made. The phrase "vexation of spirit" is a powerful Metaphor (or idiom), vividly portraying the futility of human striving as an attempt to "chase the wind"—an endless, unsatisfying, and ultimately fruitless pursuit that leaves one exhausted and empty. Finally, the pervasive theme of "vanity" (Hebrew: hebel) acts as a Leitmotif, a recurring dominant idea that unifies the Preacher's observations and underscores the transient, insubstantial, and ultimately unsatisfying nature of all earthly endeavors when divorced from divine purpose.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 2:17 profoundly articulates a fundamental human predicament: the inherent longing for ultimate meaning and satisfaction that cannot be fulfilled by anything "under the sun." The Preacher's despair highlights a crucial theological truth: humanity's deepest desires for purpose, joy, and lasting significance are divinely implanted and can only be truly satisfied by their Creator. This verse underscores the inherent limitations of human wisdom, pleasure, and achievement when divorced from their divine source and ultimate end. It serves as a stark reminder that true and lasting joy, purpose, and significance are not found in accumulating earthly treasures, pursuing fleeting pleasures, or achieving self-gratifying accomplishments. Instead, they are found exclusively in a relationship with the eternal God, who alone provides the context and meaning for all existence. Without God as the ultimate reference point, all human striving, no matter how grand or successful by worldly standards, ultimately leads to a sense of emptiness, weariness, and despair, echoing the fallen state of creation which "groans" under the weight of futility.
REFLECTION AND APPLICATION
Ecclesiastes 2:17 offers a timeless and sobering reflection for contemporary life, challenging the pervasive cultural narrative that equates success, happiness, and meaning with material accumulation, career achievements, or personal pleasure. The Preacher's exhaustive journey serves as a powerful warning: if the wisest and wealthiest man in his time, with virtually unlimited resources, could not find lasting satisfaction in these pursuits, neither can we. This verse calls us to examine where we are placing our ultimate hope and investing our deepest energies. Are we tirelessly chasing after "wind"—things that are fleeting, insubstantial, and inherently incapable of delivering true and enduring fulfillment? It encourages a radical re-evaluation of our priorities, urging us to look beyond the temporary "under the sun" realm for genuine purpose and joy. When our work, relationships, and aspirations are rooted in God's eternal purposes and pursued for His glory, they are transformed from grievous toil into meaningful service, offering a profound and lasting satisfaction that the world cannot provide or take away.
Questions for Reflection
FAQ
Is Ecclesiastes a pessimistic book?
Answer: While Ecclesiastes, particularly verses like Ecclesiastes 2:17, often strikes readers as pessimistic due to its frank assessment of life's futility "under the sun," it is more accurately described as a deeply realistic and ultimately hopeful book. The Preacher systematically dismantles all earthly sources of meaning to demonstrate their inherent inadequacy, thereby clearing the ground for the only true and lasting source of meaning: God Himself. The book's conclusion, to "fear God and keep his commandments" (Ecclesiastes 12:13), provides the ultimate answer and shifts the perspective from despair to wisdom, obedience, and joyful reverence towards the Creator.
What does "under the sun" truly mean in Ecclesiastes?
Answer: The phrase "under the sun" (Hebrew: tahat ha-shemesh) is a recurring and foundational motif in Ecclesiastes, appearing nearly 30 times. It refers to life as observed and experienced from a purely earthly, human perspective, without explicit divine revelation or consideration of eternity. It describes a worldview confined to the temporal, material realm, where one assesses life based solely on what can be seen, achieved, and experienced in this world. The Preacher's conclusion that "all is vanity" applies specifically to this "under the sun" perspective, highlighting its inherent limitations and inability to provide ultimate meaning or lasting satisfaction.
How can work not be "grievous" if all is vanity?
Answer: The Preacher's lament that "the work that is wrought under the sun is grievous" applies specifically to work pursued solely for earthly gain, recognition, or self-fulfillment, without an eternal perspective or divine purpose. However, the book does not negate the value of work itself. Later in Ecclesiastes, the Preacher encourages enjoying the fruit of one's labor as a gift from God (Ecclesiastes 3:13, Ecclesiastes 5:18-20). The key distinction lies in the purpose and perspective of the work. When work is seen as a means to serve God, bless others, and steward creation, it transcends the "under the sun" futility and becomes a meaningful act of worship and obedience, transforming it from grievous toil into joyful and purposeful service.
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 2:17, with its raw declaration of life's hatred and the profound futility of all work "under the sun," finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The Preacher's deep despair over the emptiness and transience of earthly pursuits perfectly sets the stage for the one who alone provides ultimate meaning, enduring satisfaction, and eternal purpose. Where the Preacher found all endeavors to be "vanity and vexation of spirit," Christ offers a life of true significance and profound contentment. Jesus declared, "I am the way, the truth, and the life" (John 14:6), presenting Himself as the very antidote to the Preacher's existential crisis. In Him, all things hold together and find their coherence (Colossians 1:16-17), providing the ultimate meaning and purpose that is utterly absent from a life confined to "under the sun" observations. The "work that is wrought under the sun" becomes grievous because it is disconnected from its Creator and His eternal plan; but in Christ, our labor, when done for His glory, gains eternal significance and is never in vain (1 Corinthians 15:58). Jesus offers living water that truly quenches the deepest thirst of the soul, unlike the unsatisfying pursuits of the world (John 4:13-14), and teaches us to lay up treasures in heaven, where they are not subject to the vanity and decay of this world (Matthew 6:19-21). Thus, the profound despair articulated in Ecclesiastes 2:17 points directly to the glorious hope, enduring purpose, and true fulfillment found only in Christ, who transforms the grievousness of life into a joyful and eternally significant pursuit of His kingdom.