TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ecclesiastes 5:9–17. His three-level outline is real structure in the source text, so it is rendered as structure.
Solomon had shown the vanity of pleasure, gaiety, and fine works, of honour, power, and royal dignity; and there is many a covetous worldling that will agree with him, and speak as slightly as he does of these things; but money, he thinks, is a substantial thing, and if he can but have enough of that he is happy. This is the mistake which Solomon attacks, and attempts to rectify, in these verses; he shows that there is as much vanity in great riches, and the lust of the eye about them, as there is in the lusts of the flesh and the pride of life, and a man can make himself no more happy by hoarding an estate than by spending it.
I.He grants that the products of the earth, for the support and comfort of human life, are valuable things (Ecc 5:9):
The profit of the earth is for all. Man's body, being made of the earth, thence has its maintenance (Job 28:5); and that it has so, and that a barren land is not made his dwelling (as he has deserved for being rebellious, Psa 68:6), is an instance of God's great bounty to him. There is profit to be got out of the earth, and it is for all; all need it; it is appointed for all; there is enough for all. It is not only for all men, but for all the inferior creatures; the same ground brings grass for the cattle that brings herbs for the service of men. Israel had bread from heaven, angels' food, but (which is a humbling consideration) the earth is our storehouse and the beasts are fellow-commoners with us. The king himself is served of the field, and would be ill served, would be quite starved, without its products. This puts a great honour upon the husbandman's calling, that it is the most necessary of all to the support of man's life. The many have the benefit of it; the mighty cannot live without it; it is for all; it is for the king himself. Those that have an abundance of the fruits of the earth must remember they are for all, and therefore must look upon themselves but as stewards of their abundance, out of which they must give to those that need. Dainty meats and soft clothing are only for some, but the fruit of the earth is for all. And even those that suck the abundance of the seas (Deu 33:19) cannot be without the fruit of the earth, while those that have a competency of the fruit of the earth may despise the abundance of the seas.
II.He maintains that the riches that are more than these, that are for hoarding, not for use, are vain things, and will not make a man easy or happy. That which our Saviour has said (Luk 12:15), that a man's life consists not in the abundance of the things which he possesses, is what Solomon here undertakes to prove by various arguments.
1.The more men have the more they would have, Ecc 5:10. A man may have but a little silver and be satisfied with it, may know when he has enough and covet no more. Godliness, with contentment, is great gain. I have enough, says Jacob; I have all, and abound, says St. Paul: but,
(1.)He that loves silver, and sets his heart upon it, will never think he has enough, but enlarges his desire as hell (Hab 2:5), lays house to house and field to field (Isa 5:8), and, like the daughters of the horse-leech, still cries, Give, give. Natural desires are at rest when that which is desired is obtained, but corrupt desires are insatiable. Nature is content with little, grace with less, but lust with nothing.
(2.)He that has silver in abundance, and has it increasing ever so fast upon him, yet does not find that it yields any solid satisfaction to his soul. There are bodily desires which silver itself will not satisfy; if a man be hungry, ingots of silver will do no more to satisfy his hunger than clods of clay. Much less will worldly abundance satisfy spiritual desires; he that has ever so much silver covets more, not only of that, but of something else, something of another nature. Those that make themselves drudges to the world are spending their labour for that which satisfies not (Isa 55:2), which fills the belly, but will never fill the soul, Eze 7:19.
2.The more men have the more occasion they have for it, and the more they have to do with it, so that it is as broad as it is long: When goods increase, they are increased that eat them, Ecc 5:11. The more meat the more mouths. Does the estate thrive? And does not the family at the same time grow more numerous and the children grow up to need more? The more men have the better house they must keep, the more servants they must employ, the more guests they must entertain, the more they must give to the poor, and the more they will have hanging on them, for where the carcase is the eagles will be. What we have more than food and raiment we have for others; and then what good is there to the owners themselves, but the pleasure of beholding it with their eyes? And a poor pleasure it is. An empty speculation is all the difference between the owners and the sharers; the owner sees that as his own which those about him enjoy as much of the real benefit of as he; only he has the satisfaction of doing good to others, which indeed is a satisfaction to one who believes what Christ said, that it is more blessed to give than to receive; but to a covetous man, who thinks all lost that goes beside himself, it is a constant vexation to see others eat of his increase.
3.The more men have the more care they have about it, which perplexes them and disturbs their repose, Ecc 5:12. Refreshing sleep is as much the support and comfort of this life as food is. Now,
(1.)Those commonly sleep best that work hard and have but what they work for: The sleep of the labouring man is sweet, not only because he has tired himself with his labour, which makes his sleep the more welcome to him and makes him sleep soundly, but because he has little to fill his head with care about and so break his sleep. His sleep is sweet, though he eat but little and have but little to eat, for his weariness rocks him asleep; and, though he eat much, yet he can sleep well, for his labour gets him a good digestion. The sleep of the diligent Christian, and his long sleep, is sweet; for, having spent himself and his time in the service of God, he can cheerfully return to God and repose in him as his rest.
(2.)Those that have every thing else often fail to secure a good night's sleep. Either their eyes are held waking or their sleeps are unquiet and do not refresh them; and it is their abundance that breaks their sleep and disturbs it, both the abundance of their care (as the rich man's who, when his ground brought forth plentifully, thought within himself, What shall I do? Luk 12:17) and the abundance of what they eat and drink which overcharges the heart, makes them sick, and so hinders their repose. Ahasuerus, after a banquet of wine, could not sleep; and perhaps consciousness of guilt, both in getting and using what they have, breaks their sleep as much as any thing. But God gives his beloved sleep.
4.The more men have the more danger they are in both of doing mischief and of having mischief done them (Ecc 5:13): There is an evil, a sore evil, which Solomon himself had seen under the sun, in this lower world, this theatre of sin and woe - riches left for the owners thereof (who have been industrious to hoard them and keep them safely) to their hurt; they would have been better without them.
(1.)Their riches do them hurt, make them proud, secure, and in love with the world, draw away their hearts from God and duty, and make it very difficult for them to enter into the kingdom of heaven, nay, help to shut them out of it.
(2.)They do hurt with their riches, which not only put them into a capacity of gratifying their own lusts and living luxuriously, but give them an opportunity of oppressing others and dealing hardly with them.
(3.)Often they sustain hurt by their riches. They would not be envied, would not be robbed, if they were not rich. It is the fat beast that is led first to the slaughter. A very rich man (as one observes) has sometimes been excepted out of a general pardon, both as to life and estate, merely on account of his vast and overgrown estate; so riches often take away the life of the owners thereof, Pro 1:19.
5.The more men have the more they have to lose, and perhaps they may lose it all, Ecc 5:14. Those riches that have been laid up with a great deal of pains, and kept with a great deal of care, perish by evil travail, by the very pains and care which they take to secure and increase them. Many a one has ruined his estate by being over-solicitous to advance it and make it more, and has lost all by catching at all. Riches are perishing things, and all our care about them cannot make them otherwise; they make themselves wings and fly away. He that thought he should have made his son a gentleman leaves him a beggar; he begets a son, and brings him up in the prospect of an estate, but, when he dies, leaves it under a charge of debt as much as it is worth, so that there is nothing in his hand. This is a common case; estates that made a great show do not prove what they seemed, but cheat the heir.
6.How much soever men have when they die, they must leave it all behind them (Ecc 5:15, Ecc 5:16): As he came forth of his mother's womb naked, so shall he return; only as his friends, when he came naked into the world, in pity to him, helped him with swaddling-clothes, so, when he goes out, they help him with grave-clothes, and that is all. See Job 1:21; Psa 49:17. This is urged as a reason why we should be content with such things as we have, Ti1 6:7. In respect of the body we must go as we came; the dust shall return to the earth as it was. But sad is our case if the soul return as it came, for we were born in sin, and if we die in sin, unsanctified, we had better never have been born; and that seems to be the case of the worldling here spoken of, for he is said to return in all points as he came, as sinful, as miserable, and much more so. This is a sore evil; he thinks it so whose heart is glued to the world, that he shall take nothing of his labour which he may carry away in his hand; his riches will not go with him into another world nor stand him in any stead there. If we labour in religion, the grace and comfort we get by that labour we may carry away in our hearts, and shall be the better for it to eternity; that is meat that endures. But if we labour only for the world, to fill our hands with that, we cannot take that away with us; we are born with our hands griping, but we die with them extended, letting go what we held fast. So that, upon the whole matter, he may well ask, What profit has he that has laboured for the wind? Note, Those that labour for the world labour for the wind, for that which has more sound than substance, which is uncertain, and always shifting its point, unsatisfying, and often hurtful, which we cannot hold fast, and which, if we take up with it as our portion, will no more feed us than the wind, Hos 12:1. Men will see that they have laboured for the wind when at death they find the profit of their labour is all gone, gone like the wind, they know not whither.
7.Those that have much, if they set their hearts upon it, have not only uncomfortable deaths, but uncomfortable lives too, Ecc 5:17. This covetous worldling, that is so bent upon raising an estate, all his days eats in darkness and much sorrow, and it is his sickness and wrath; he has not only no pleasure of his estate, nor any enjoyment of it himself, for he eats the bread of sorrow (Psa 127:2), but a great deal of vexation to see others eat of it. His necessary expenses make him sick, make him fret, and he seems as if he were angry that himself and those about him cannot live without meat. As we read the last clause, it intimates how ill this covetous worldling can bear the common and unavoidable calamities of human life. When he is in health he eats in darkness, always dull with care and fear about what he has; but, if he be sick, he has much sorrow and wrath with his sickness; he is vexed that his sickness takes him off from his business and hinders him in his pursuits of the world, vexed that all his wealth will not give him any ease or relief, but especially terrified with the apprehensions of death (which his diseases are the harbingers of), of leaving this world and the things of it behind him, which he has set his affections upon, and removing to a world he has made no preparation for. He has not any sorrow after a godly sort, does not sorrow to repentance, but he has sorrow and wrath, is angry at the providence of God, angry at his sickness, angry at all about him, fretful and peevish, which doubles his affliction, which a good man lessens and lightens by patience and joy in his sickness.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"Sweet
is the sleep of the labourer, whether he eats little or much; the satiety of
the rich does not let him sleep." So far the discourse has treated of riches
and greed, and it is compared to a man who works and one who sleeps without
worry, or eats little or a great deal.
Because he eats any food obtained from the toil of work and from his
sweat, he enjoys peaceful sleep. For a
rich man indeed is busy with banquets and lacerated by many thoughts, is not
able to sleep, and abounds in hangovers and uncooked food boils in the
intestines of his stomach. More
precisely, since it is called sleep, and is a common exit from life, that rest
will be better for him, who is busy at present and reserves his strength for
good work, than the riches of those men, about whom it is written: "woe to
you, O rich, for you have received your consolation". [Luc. 6, 24.]
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Summary
Ecclesiastes 5:11 profoundly observes the inherent paradox of accumulating material wealth: as possessions increase, so do the demands and the number of those who consume them, ultimately diminishing the personal benefit and true satisfaction for the owner. It critiques the common misconception that greater riches automatically equate to greater happiness, control, or lasting fulfillment, suggesting that the primary "good" derived from vast wealth often reduces to mere visual appreciation rather than deep, personal enjoyment or peace.
Context
Literary Context
This verse is situated within a broader section of Ecclesiastes (chapters 5-6) where Qoheleth, the Preacher, meticulously examines the futility of human endeavors and the pursuit of various earthly satisfactions "under the sun." Following warnings against hasty vows and the dangers of oppressing the poor in Ecclesiastes 5:1-9, this verse specifically targets the acquisition of wealth. It sets the stage for further reflections on the insatiable nature of greed in Ecclesiastes 5:10 and the ultimate inability of riches to provide lasting joy or escape death, as elaborated in Ecclesiastes 6:1-6. The entire passage contributes to the book's overarching theme of hebel—vanity or fleetingness—emphasizing that life's pursuits, apart from God, are ultimately unsatisfying.
Historical & Cultural Context
In ancient Israel and the broader Near East, wealth was often associated with land, livestock, precious metals, and a large household, which included servants, laborers, and dependents. An increase in "goods" (wealth) naturally led to an increase in "eaters"—not just family members, but also a larger retinue of servants, managers, security personnel, and even tax collectors or tribute demands from rulers. The wealthy landowner or merchant would need more staff to manage, protect, and utilize their expanded assets. This meant that a significant portion of the increased produce or profit would be consumed by those necessary to maintain the wealth itself, rather than solely benefiting the owner. Furthermore, societal expectations often meant that the wealthy were expected to provide for a larger extended family or community, further distributing the "good" of their possessions.
Key Themes
Ecclesiastes 5:11 contributes significantly to several core themes within the book. Firstly, it underscores The Paradox of Possessions, revealing a counterintuitive truth: while one might assume more wealth brings more personal enjoyment, it often brings more burdens and shared consumption, diffusing the owner's direct benefit. Secondly, it highlights the Diminishing Returns on Enjoyment from material accumulation. Beyond a certain point, the personal satisfaction derived from wealth plateaus, reducing the owner's "good" to merely "beholding" their riches—a visual, rather than deeply experiential, satisfaction. This contrasts sharply with the popular belief that greater wealth equates to greater happiness or peace of mind, a concept the Preacher consistently challenges throughout the book of Ecclesiastes. Thirdly, the verse subtly touches upon The Illusion of Control that wealth offers. While one may "own" the goods, the reality is that the actual control and benefit are distributed among many "eaters," diminishing the personal power or pleasure the owner might anticipate. This aligns with Qoheleth's broader skepticism about the ultimate value of human toil and accumulation, as seen in Ecclesiastes 2:11. Finally, it reinforces the Futility of Materialism, questioning the ultimate purpose of endless accumulation if the primary personal benefit is limited to a superficial appreciation rather than profound, lasting fulfillment.
Exposition and Analysis
Key Word Analysis
This word (H2896) is highly versatile, meaning "good" in its widest sense, encompassing beauty, favor, prosperity, and wealth. In this context, it specifically refers to material possessions, riches, or abundance. The Preacher uses it to denote the very things people strive to acquire, setting up the paradox that even these "good" things do not ultimately yield the expected "good" for their owners. It can refer to anything that is considered beneficial or valuable.
The verb (H398) literally means "to eat" or "to consume." Here, it is used metaphorically to describe all those who consume, benefit from, or are supported by the increased wealth. This includes servants, employees, business partners, tax collectors, and even the expenses of maintenance and security. The imagery emphasizes that the "goods" are not solely for the owner's personal consumption but are distributed among many "eaters," diluting the owner's direct enjoyment and highlighting the practical demands that accompany greater possessions.
This noun (H1167) signifies a "master," "husband," or "owner." It highlights the legal or de facto possessor of the goods. By using this term, Qoheleth focuses on the individual who has accumulated the wealth, only to show how their mastery over it is diminished by the very increase they sought. The "owner" theoretically possesses everything, yet practically benefits very little beyond mere observation, underscoring the limited advantage derived from their supposed mastery.
Verse Breakdown
"When goods increase, they are increased that eat them:"
This clause presents the core observation of the verse. As one's material wealth, possessions, or prosperity ("goods") grows, so too does the number of people (or the associated expenses and demands) who consume, manage, or depend on that wealth. This is a practical reality: more land requires more laborers, more businesses require more employees, more assets require more management and security, and often, more taxes or charitable expectations. The "increase" in goods directly correlates with an "increase" in those who derive sustenance or benefit from them, effectively diluting the owner's personal share and direct enjoyment.
"and what good [is there] to the owners thereof, saving the beholding [of them] with their eyes?"
This is a rhetorical question that serves as the Preacher's poignant commentary and critique on the first clause. It challenges the perceived benefit of such accumulation. If the wealth is largely consumed by others or by the demands of its own maintenance, what true "good" or personal advantage does the owner gain? The implied answer is "very little," or more specifically, only the superficial satisfaction of "beholding" or looking at their vast possessions. It suggests a profound lack of deep, personal enjoyment, peace, or lasting fulfillment derived from the material abundance. The satisfaction is visual and external, not experiential, internal, or existential.
Literary Devices
Ecclesiastes 5:11 masterfully employs several literary devices to convey its profound message. The most prominent is Paradox, where the expected outcome of increased wealth (greater personal benefit and enjoyment) is inverted: "When goods increase, they are increased that eat them." This creates a counterintuitive reality where accumulation leads to diffusion, not concentration, of benefit for the owner. Closely related is Irony, as the very pursuit meant to secure happiness and control ends up yielding minimal personal "good" for the owner. The owner's "good" is reduced to mere "beholding," an ironic twist on the supposed advantages of riches. Furthermore, the verse concludes with a powerful Rhetorical Question: "and what good [is there] to the owners thereof, saving the beholding [of them] with their eyes?" This question is not meant to be answered literally but to provoke deep thought and emphasize the Preacher's point that the personal gain from vast wealth is surprisingly limited and superficial, highlighting the vanity of such pursuits.
Theological and Thematic Connections
Ecclesiastes 5:11 offers a profound theological insight into the nature of earthly possessions and human satisfaction. It challenges the idolatry of wealth, revealing that material abundance, far from being an ultimate source of "good," often brings increased burdens and diminished personal enjoyment. The verse subtly teaches that true prosperity is not merely quantitative but qualitative, rooted in contentment and wisdom rather than endless accumulation. It aligns with the broader biblical principle that human happiness is not found in what one possesses, but in one's relationship with God and a right perspective on life's fleeting nature. The "beholding" suggests a superficiality that cannot truly satisfy the human soul, which longs for something more enduring than what the eyes can see.
Reflection and Application
Ecclesiastes 5:11 serves as a timeless mirror, inviting us to critically examine our own attitudes toward wealth and material possessions. In a world constantly pushing for more, this verse reminds us that the pursuit of endless accumulation often leads to a paradoxical outcome: increased burdens and a diluted sense of personal satisfaction. It challenges us to re-evaluate what truly constitutes "good" in our lives, urging us to seek contentment and fulfillment not in the quantity of our possessions, but in the quality of our relationships, our spiritual walk, and our purpose. True joy and peace are often found in simplicity, generosity, and a recognition of God's provision, rather than in the endless cycle of acquiring and managing more. This verse encourages a posture of stewardship over hoarding, transforming potential burdens into opportunities to bless others and honor God. It prompts us to consider if our pursuit of "more" is truly adding "good" to our lives, or merely increasing the demands upon us, leaving us with only the superficial satisfaction of "beholding."
Questions for Reflection
FAQ
Does Ecclesiastes 5:11 condemn wealth itself, or the pursuit of it?
Ecclesiastes 5:11 does not inherently condemn wealth itself, but rather the illusion that increased wealth automatically leads to increased personal good or satisfaction. The Preacher's observation is about the practical reality that with more possessions come more responsibilities and more people (or demands) consuming those resources, diminishing the owner's direct benefit to mere "beholding." The book of Ecclesiastes, and the Bible generally, acknowledges wealth as a potential blessing from God (e.g., Deuteronomy 8:18), but consistently warns against the dangers of covetousness, greed, and placing one's hope in riches, as seen in Proverbs 11:28. The critique is aimed at the human heart's misplaced trust and the futility of seeking ultimate fulfillment in material things.
Christ-Centered Fulfillment
Ecclesiastes 5:11, with its stark observation on the futility of finding ultimate good in accumulating wealth, finds its profound fulfillment in the person and teachings of Jesus Christ. While Qoheleth highlights the paradox of earthly riches—that they bring more burdens and less personal satisfaction—Jesus offers a radical alternative: true wealth is found not in what we possess, but in Him and His eternal kingdom. Our Lord Himself lived a life of voluntary poverty, having "nowhere to lay his head" (Matthew 8:20), demonstrating that true power and purpose do not depend on material abundance. He consistently warned against the deceitfulness of riches, cautioning that "you cannot serve God and money" (Matthew 6:24) and urging His followers to "lay up for yourselves treasures in heaven" (Matthew 6:19-21), where neither moth nor rust destroys. In Christ, the "good" that the owner in Ecclesiastes 5:11 merely "beholds" is transformed into an experiential, eternal reality. He is the true "good" who satisfies the soul's deepest longings, offering living water that quenches all thirst (John 4:14) and bread of life that truly nourishes (John 6:35). The transient, superficial satisfaction of "beholding" earthly goods pales in comparison to the eternal joy and spiritual riches found in knowing Christ, who is our ultimate inheritance and the source of all true contentment (Philippians 4:11-13).