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.
"There
is a sickening evil that I have seen under the sun; riches hoarded by their
owner to his misfortune, and he loses those riches in some bad venture. If he begets a son, he has nothing in
hand. As he had come from his mother's
womb, naked will he return, as he had come; he can salvage nothing from his
labour to take with him. This too, is a
sickening evil: Exactly as he came he must depart, and what did he gain in exchange
for toiling for the wind? Indeed, all
his life he eats in darkness; he is greatly grieved, and has illness and
anger." Take what follows as linked to what is written above:
while Ecclesiastes describes wealth, even he is not able to enjoy his riches and
on many occasions endangers himself on account of them. Nor to his heir does he leave what he has
amassed; but even he and his son, just as they came nude, will return nude to
the earth and nothing of their toil will accompany them. Surely apathy is the worst, to be tortured by
thought on account of riches, and wealth will perish. And are we able to take it with us when we
die, in sadness, in mourning, in indignation, in laws or to seek it in vain
toil? And all this is according to the
apparent simple meaning of the text. But
as we are lifted higher, it seems to me that it speaks about the philosophers,
or the heretics, who amass riches of doctrines into their wickedness, and nor
are authors able to follow any usefulness, nor leave perpetual fruit for their
followers. But even they and their
disciples return to the earth and lose their riches, from him who said, "I
will lose the wisdom of the wise men, and I will reprove the prudence of the
careful." [I Cor. 1, 19.]
Truly
in fact, just as they left their mother's womb, (apparently as from a heretical
church), contrary to this about which it is written: "but Jerusalem which
is above is free, which is the mother of all." [Gal. 4, 26.]
Thus
they go nude to become a spirit, and work for nothing. Those who examine, lack examination, and they
are carried on every wind of doctrine, nor do they have the light, but eat
their sacraments in the darkness. They
are always ill, and are easily moved to anger, storing up anger for themselves
for the day of anger, and they do not have the favour of God.
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Summary
Ecclesiastes 5:15 delivers a profound and sobering reflection on the ephemeral nature of human existence and the ultimate futility of accumulating material wealth. It starkly reminds the reader that just as one enters the world devoid of possessions, so too will one depart, unable to carry away any fruits of their earthly labor. This verse serves as a powerful commentary on mortality, the transience of material possessions, and the inherent vanity of a life solely focused on worldly gain.
Context
Literary Context
This verse is deeply embedded within a larger discourse by Qoheleth (the Preacher) concerning the proper perspective on wealth, labor, and life under the sun. Chapters 5 and 6 of Ecclesiastes address various societal observations and wisdom teachings, particularly critiquing the pursuit of riches and the anxieties that often accompany them. The verses immediately preceding Ecclesiastes 5:15 discuss the dangers of loving money, the increased worries that come with increased possessions, and the inability of the wealthy to truly enjoy their abundance, as seen in passages like Ecclesiastes 5:10-12. Qoheleth highlights the common misfortunes that can befall the rich, such as losing their wealth through bad ventures or leaving it to undeserving heirs, as detailed in Ecclesiastes 5:13-14. Verse 15 then serves as the ultimate, inescapable conclusion to this line of thought: regardless of one's earthly achievements or accumulations, death levels all, rendering material pursuits ultimately meaningless in the face of eternity.
Historical & Cultural Context
The book of Ecclesiastes reflects a wisdom tradition prevalent in ancient Israel, often engaging with philosophical questions about life's meaning. While the exact historical setting of Qoheleth is debated, the observations about wealth, labor, and social injustice resonate with many periods in the ancient Near East. In a society where wealth often signified divine blessing and social standing, Qoheleth's radical critique of materialism would have been counter-cultural. The concept of "nakedness" at birth and death was a universal human experience, transcending specific cultural norms, making the imagery immediately relatable. The "labor" mentioned refers to the strenuous effort involved in acquiring and maintaining wealth, a common reality in agrarian and early urban societies. The verse speaks to a universal human condition, emphasizing that despite societal structures and individual efforts, the fundamental realities of birth and death remain unchanged.
Key Themes
Ecclesiastes 5:15 contributes significantly to several overarching themes in the book. Foremost is the theme of the impermanence of earthly possessions, asserting that all material gains are temporary and cannot be retained beyond life. This directly ties into the pervasive theme of human vulnerability and mortality, underscored by the vivid imagery of arriving and departing "naked." It highlights the inherent frailty of human existence and the ultimate powerlessness of humanity in the face of death. Furthermore, the verse powerfully reinforces the central theme of the vanity of materialism (Hebrew: hebel). Qoheleth frequently uses hebel to describe that which is fleeting, meaningless, or ultimately futile, and the inability to carry away one's labor perfectly encapsulates this concept. It challenges the notion that true value or security can be found in wealth, echoing the broader message found throughout Ecclesiastes 1:2. The verse thus serves as a stark reminder that a life solely devoted to accumulating riches is, from an eternal perspective, ultimately empty.
Exposition and Analysis
Key Word Analysis
This primitive root (H3318) signifies "to go out" or "to bring out." In this context, it vividly describes the act of birth, emphasizing the emergence from the womb. The word implies a beginning, an entry into existence, setting the stage for the parallel departure.
This term (H6174) denotes a state of being nude, either partially or totally. Here, it powerfully symbolizes utter destitution, vulnerability, and the absence of any possessions. It highlights the fundamental equality of all humans at birth and death, stripped of all external trappings.
Derived from a root meaning "to toil," this word (H5999) refers to wearing effort, worry, or burdensome toil. It underscores the strenuous, often painful, exertion involved in acquiring wealth. The futility is magnified by the fact that even the fruits of such grievous effort cannot be retained.
Verse Breakdown
"As he came forth of his mother's womb, naked shall he return to go as he came"
This opening clause establishes a powerful cyclical imagery. It draws a direct parallel between the moment of birth and the moment of death. Just as a person enters the world utterly vulnerable and without possessions, having nothing but their bare existence, so too will they depart. The repetition of "as he came" underscores the inescapable reality that life's end mirrors its beginning in terms of material state.
"and shall take nothing of his labour"
This segment directly addresses the futility of human toil and accumulation. "His labour" refers to all the wealth, possessions, and achievements acquired through diligent effort throughout one's life. The declaration that one "shall take nothing" is an absolute statement, negating any possibility of carrying material goods into the afterlife.
"which he may carry away in his hand"
This final phrase reinforces the previous statement with a vivid, concrete image. The "hand" symbolizes the ability to grasp, possess, and transport. By stating that nothing can be carried away "in his hand," the verse emphasizes the physical and ultimate inability to retain earthly gains beyond the grave, making the pursuit of such gains seem ultimately meaningless.
Literary Devices
Ecclesiastes 5:15 employs several potent literary devices to convey its message. The most prominent is Parallelism, specifically Antithetical Parallelism, where the birth ("came forth of his mother's womb, naked") is directly contrasted with death ("naked shall he return to go as he came"). This creates a striking image of life's cyclical nature and the ultimate leveling effect of mortality. The verse also uses powerful Imagery, particularly the repeated image of "nakedness," which symbolizes vulnerability, destitution, and the stripping away of all earthly trappings. This imagery is both literal and metaphorical, representing the ultimate lack of possessions at life's beginning and end. Furthermore, the phrase "take nothing of his labour, which he may carry away in his hand" utilizes Irony and Hyperbole. It is ironic that despite all the toil and accumulation, absolutely nothing can be retained. The hyperbole emphasizes the absolute nature of this loss, making the point forcefully and memorably.
Theological and Thematic Connections
Ecclesiastes 5:15 articulates a fundamental theological truth about human existence: our lives are finite, and our material possessions are temporary. This truth challenges the human tendency to find ultimate security and meaning in wealth and accumulation. Qoheleth's stark declaration serves as a divine reminder that true value must lie beyond what can be grasped and lost. It underscores God's sovereignty over life and death, and His ultimate ownership of all things, prompting a re-evaluation of priorities from an earthly to an eternal perspective. The verse implicitly points to the spiritual poverty of a life lived solely for material gain, setting the stage for a deeper understanding of what truly endures.
This truth is echoed throughout Scripture:
Reflection and Application
Ecclesiastes 5:15 is a profound and liberating truth, though initially sobering. It calls us to confront the reality of our mortality and the transient nature of all earthly endeavors. In a world often consumed by the pursuit of more, this verse acts as a powerful antidote to materialism, urging us to re-evaluate where we place our hope and security. It encourages us to cultivate a posture of humility, recognizing our dependence on God and the fleeting nature of our time on earth. Rather than striving to accumulate perishable treasures, we are challenged to invest in things with eternal significance: our relationships, our character, our service to God and others, and our spiritual growth. This perspective frees us from the endless cycle of striving and discontent, allowing us to find contentment and true riches in our relationship with the Creator, who alone is eternal and unchanging.
Questions for Reflection
FAQ
Does this verse imply that all labor is meaningless?
No, this verse does not imply that all labor is meaningless. Rather, it highlights the ultimate futility of labor when its sole purpose is the accumulation of material wealth. Qoheleth elsewhere in Ecclesiastes acknowledges the value of work and enjoyment as gifts from God, as seen in Ecclesiastes 2:24. The point of Ecclesiastes 5:15 is that the outcome of labor, in terms of material possessions, cannot be carried beyond the grave. Therefore, the meaning of labor must be found in something other than its material fruits – perhaps in the act of creation, service, or as a means to enjoy God's good gifts responsibly.
Is Ecclesiastes a pessimistic book?
While Ecclesiastes often presents a seemingly pessimistic view of life "under the sun," its ultimate purpose is not to promote despair but to guide the reader towards true wisdom and meaning. Qoheleth systematically dismantles all human attempts to find ultimate satisfaction apart from God – whether through wisdom, pleasure, wealth, or toil. The "vanity" (hebel) he speaks of refers to the fleeting, insubstantial nature of these things when they become ultimate pursuits. The book ultimately points to revering God and obeying His commands as the only enduring source of meaning and satisfaction, as concluded in Ecclesiastes 12:13-14. Thus, it is a realistic, not pessimistic, assessment designed to redirect our focus to what truly matters.
Christ-Centered Fulfillment
Ecclesiastes 5:15, with its stark declaration of human mortality and the inability to carry earthly possessions beyond the grave, finds its profound fulfillment and ultimate answer in Jesus Christ. The "nakedness" at birth and death, symbolizing utter vulnerability and lack of possession, points to humanity's spiritual destitution and inability to save itself or earn eternal life through its own "labor." We are born into sin, spiritually "naked" before God, unable to bring anything to commend ourselves. However, Christ, though rich, became poor for our sakes, so that we through His poverty might become rich, as taught in 2 Corinthians 8:9. He entered the world in humility, born in a manger, and ultimately left it, stripped naked on a cross, taking upon Himself the spiritual nakedness of our sin. Through His sacrifice, He offers us a righteousness that is not earned by our labor but freely given, clothing us in His perfect righteousness, a truth beautifully expressed in Isaiah 61:10. The futility of accumulating earthly treasures, as highlighted in Ecclesiastes, is directly addressed by Jesus' teaching to lay up treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal, found in Matthew 6:19-21. Our true inheritance is not found in what we can carry away in our hands, but in the imperishable, undefiled, and unfading inheritance kept in heaven for us through faith in Christ, as promised in 1 Peter 1:3-4. Thus, the transient nature of life "under the sun" revealed in Ecclesiastes serves as a crucial backdrop for appreciating the eternal, unshakeable hope and true riches found only in Christ Jesus.