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.
"So what
I have seen to be good is that it is suitable to eat and drink and enjoy
pleasure with all one's labour that he toils beneath the sun during the brief
span of his life that God has given him, for that is his lot. Furthermore, every man to whom God has given
riches and possessions and has given him the power to enjoy them, possess his
share and be happy in his work: this is the gift of God. For he shall remember that the days of his
life are not many, while God provides him with the joy of his heart." This is in comparison to him, who consumes his wealth
in the darkness of his worries, and carries those things which are about to die
throughout the great tedium of his life, and says that that man is better, who
enjoys what he has. For here there is
but a small desire of enjoyment, but there in the latter indeed there is a
great magnitude of worries. He also
gives the reasons why the gift of God is to be able to enjoy riches. Since "he will not remember much of the
days of his life". For God turns
him to the happiness of his heart's desire: he will not be sad, he will not be
worried by thought, since he is led away by happiness and desire for present
things. But it is better understood as according to the apostle [Cf I Cor. 10, 2-4.],
seen as spiritual food and spiritual drink which is given by God and I
understood to see goodness in all of his toil, since we are only able to
consider true good things with great toil and enthusiasm. For what is permitted to be good, though,
until Christ appears in our life, is not yet openly considered good. And therefore God will not remember much of
the days of our life. We should also
note that here "perispasmos" is used in
a better way, in the place of the occupation of the spirit and true
happiness.
CHAPTER 6
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Summary
Ecclesiastes 5:17 offers a poignant and sobering portrayal of the profound futility and misery that can accompany a life solely devoted to the accumulation of wealth, devoid of the capacity for genuine enjoyment. It depicts an individual whose existence is perpetually overshadowed by gloom and anxiety, marked by deep internal vexation, rage, and even physical ailments, all stemming from their inability to find contentment or peace amidst their material possessions. This verse serves as a stark and timeless warning against the vanity of hoarding riches, powerfully asserting that true well-being and satisfaction transcend mere material abundance.
Context
Literary Context
Ecclesiastes 5:17 is strategically placed within Qoheleth's broader discourse (Ecclesiastes 5:8-20), which meticulously examines the inherent vexation and ultimate futility associated with the pursuit and accumulation of wealth. The preceding verses, specifically Ecclesiastes 5:13-16, establish the foundational argument by illustrating various ways in which wealth can prove detrimental: it can be hoarded to the owner's detriment, lost unexpectedly through misfortune, or simply left behind at death, rendering a lifetime of arduous toil meaningless. Verse 17 then provides a deeply personal and vivid illustration of this misery, shifting the focus to the internal state of the wealthy individual during their lifetime, even when their riches remain intact. It stands in sharp contrast to Qoheleth's recurring, albeit rare, affirmations that enjoying the simple gifts of life, including food and labor, is a precious blessing from God, as articulated in passages like Ecclesiastes 2:24 and Ecclesiastes 3:12-13.
Historical & Cultural Context
The societal backdrop of ancient Israel, like much of the ancient Near East, was predominantly agrarian, where wealth was primarily measured in terms of land ownership, livestock, and accumulated agricultural produce or precious metals. While prosperity was often perceived as a tangible sign of divine favor, Qoheleth, with his characteristic wisdom, challenges this simplistic theological equation. He exposes the profound potential for wealth to become a source of debilitating anxiety and deep dissatisfaction rather than a blessing. The prevailing cultural emphasis on establishing a lasting legacy and accumulating resources, often for the benefit of future generations, could inadvertently foster a miserly existence where present enjoyment was severely sacrificed for the sake of future security or social status. The evocative imagery of "darkness" in the verse might also subtly allude to a lack of communal feasting or hospitality, which were significant cultural markers of prosperity and joy, thereby suggesting a lonely, isolated, and joyless existence despite an abundance of riches.
Key Themes
This verse powerfully contributes to several overarching themes that permeate the book of Ecclesiastes. Foremost, it underscores the profound vanity of human striving "under the sun," particularly when such striving is directed towards the relentless and ultimate pursuit of wealth for its own sake. It vividly highlights the futility of hoarded wealth, demonstrating with stark clarity that material abundance, when not enjoyed or utilized wisely, inevitably transforms into a burdensome curse rather than a cherished blessing, leading to profound dissatisfaction and vexation of spirit. The poignant imagery of "eating in darkness" vividly portrays a life utterly devoid of joy, peace, and genuine contentment, emphasizing that true satisfaction is not an outcome of possessions but is, in fact, a divine gift from God, a truth hinted at in Ecclesiastes 5:19. Furthermore, the verse subtly touches upon the theme of holistic well-being, suggesting a direct and undeniable link between spiritual and emotional distress and the manifestation of physical sickness.
Exposition and Analysis
Key Word Analysis
From the root meaning "to be dark," this word (H2822) literally refers to the absence of light. However, as employed here and throughout Scripture, it powerfully serves as a figurative representation of misery, destruction, death, ignorance, sorrow, or wickedness. In Ecclesiastes 5:17, it profoundly symbolizes a life utterly devoid of joy, peace, or spiritual illumination, characterized by pervasive gloom, anxiety, and a fundamental lack of true contentment, even in the midst of abundant material possessions.
Derived from a primitive root meaning "to trouble," this term (H3707) encompasses a wide spectrum of negative emotions, including grief, rage, indignation, anger, vexation, or bitterness. In this specific context, it speaks to the deep-seated internal turmoil, frustration, and profound unhappiness that relentlessly afflicts the individual. This inner anguish is a direct and inescapable consequence of their excessive attachment to, and perpetual anxiety over, their accumulated wealth, poisoning their very existence.
From the root "to be sick," this word (H2483) primarily refers to a malady or disease, but its semantic range also extends to anxiety or calamity. Here, it strongly suggests that the intense emotional and spiritual distress (encompassing both sorrow and wrath) associated with a miserly, joyless, and perpetually anxious life can indeed manifest in tangible physical ailments or a general state of ill-health. This illustrates a holistic breakdown of well-being under the oppressive and crushing weight of their possessions and anxieties.
Verse Breakdown
"All his days also he eateth in darkness"
This clause paints a stark and vivid portrait of a life utterly consumed by gloom and devoid of joy. The phrase "All his days" powerfully emphasizes the pervasive, continuous, and unrelenting nature of this miserable condition, indicating it is not merely an occasional hardship but a defining characteristic of their entire existence. The act of "eating" represents the most fundamental sustenance and the potential for enjoyment of life's provisions. To perform this most basic act "in darkness" is a profound metaphor for an anxious, secretive, and perhaps isolated existence, where even the essential act of nourishment is tainted by gloom and discontent, rather than being a moment of gratitude, pleasure, or communal celebration.
"and [he hath] much sorrow"
This directly articulates the overwhelming emotional consequence of such a life. The quantifier "much" (from H7235, râbâh', meaning to increase or be abundant) underscores the overwhelming and pervasive nature of this sorrow (H3707, kaʻaç'). It is not a fleeting sadness but a deep, abiding grief, vexation, or bitterness that defines their inner experience, directly stemming from their attachment to and anxiety over their wealth.
"and wrath"
This addition further intensifies the emotional distress, escalating it beyond mere sorrow. "Wrath" (H7110, qetseph') here refers to an inner indignation, bitterness, or simmering rage. It implies a profound frustration with life itself, perhaps with uncontrollable circumstances, with others, or even with oneself, for the inability to find genuine peace or satisfaction despite having achieved material success. This internalized anger significantly contributes to the individual's overall miserable state.
"with his sickness"
This final phrase establishes a direct and chilling connection between the preceding emotional and spiritual turmoil and its physical manifestations. The "sickness" (H2483, chŏlîy') can be interpreted as literal physical illness brought on or exacerbated by chronic stress, anxiety, and emotional distress. Alternatively, it can function as a broader metaphor for a general state of ill-being, a profound malady of the soul that ultimately manifests itself physically. It powerfully underscores the holistic and devastating impact of a life lived in constant vexation and profound discontent.
Literary Devices
Ecclesiastes 5:17 masterfully employs several potent literary devices to convey its somber and cautionary message. The phrase "eateth in darkness" is a powerful Metaphor, symbolizing a life utterly devoid of joy, light, or contentment, even amidst an abundance of material possessions. It creates a stark contrast with the expected imagery of feasting and celebration typically associated with wealth, thereby highlighting the profound paradox of the miser's joyless existence. The use of "All his days" functions as Hyperbole, effectively emphasizing the pervasive, relentless, and all-consuming nature of the individual's misery, suggesting that their entire life is perpetually consumed by this desolate state. Furthermore, a strong sense of Irony permeates the verse: the very wealth that is diligently pursued for security and happiness ultimately brings "much sorrow and wrath with his sickness," transforming the supposed blessing into a profound curse. This deeply ironic outcome serves to underscore Qoheleth's central and recurring theme of the vanity and ultimate emptiness of earthly pursuits when they are detached from a proper and God-centered perspective.
Theological and Thematic Connections
Ecclesiastes 5:17 profoundly illustrates the timeless theological truth that genuine human flourishing, deep contentment, and lasting satisfaction are not inherent in the accumulation of material possessions but are, in fact, precious gifts from God. The Preacher consistently argues that the relentless pursuit of wealth for its own sake inevitably leads to a vexation of spirit, highlighting the inherent emptiness of an existence where one gains the world but tragically forfeits their soul's peace. This verse serves as a stark and powerful reminder that anxiety, insatiable greed, and a fundamental lack of gratitude can corrupt and poison even the most basic human experiences, transforming the simple act of sustenance into a source of profound gloom. It fundamentally challenges the widespread notion that material prosperity automatically equates to a blessed or fulfilled life, asserting instead that true joy and the God-given ability to genuinely enjoy the fruits of one's labor are divine endowments, not mere human achievements.
Reflection and Application
Ecclesiastes 5:17 serves as a timeless and unflinching mirror, reflecting the potential pitfalls and spiritual dangers inherent in our own hearts. It compels us to critically examine our relationship with material possessions, prompting us to ask whether our pursuits are genuinely leading us toward profound contentment or, conversely, toward a life perpetually shadowed by anxiety and discontent. The "darkness" so vividly described is not merely an external circumstance but an internal state—a profound lack of joy and peace that can afflict even the most materially prosperous individuals. This verse calls us to cultivate a profound spirit of gratitude for what we have been given, to discover and embrace joy in life's simple provisions, and to recognize with humility that true and lasting peace emanates from a settled heart, not from a bulging bank account. It encourages us to prioritize spiritual and relational richness over mere financial gain, understanding deeply that a life consumed by worry over wealth is a tragically poor exchange for the enduring peace and holistic health of our immortal souls.
Questions for Reflection
FAQ
What does "eateth in darkness" truly signify in this verse?
"Eateth in darkness" is a powerful and evocative metaphorical expression. It does not imply eating in literal physical darkness. Instead, it profoundly symbolizes a life utterly devoid of joy, contentment, or peace, even in the most fundamental acts of sustenance. It conveys a miserly, anxious, or isolated existence where the individual is tragically unable to truly savor or enjoy the fruits of their labor or God's generous provisions. Their life is perpetually overshadowed by gloom, worry, and deep discontent, standing in stark contrast to the communal feasting and joy often associated with prosperity and blessing in ancient cultures. It powerfully highlights that true enjoyment is ultimately a matter of the heart and a divine blessing from God, not merely the presence of food or wealth, as further emphasized in Ecclesiastes 2:24.
Is the "sickness" mentioned in Ecclesiastes 5:17 literal or figurative?
The "sickness" (Hebrew: chŏlîy') mentioned in Ecclesiastes 5:17 can be understood as encompassing both literal and figurative dimensions. On a literal level, the immense and chronic stress, anxiety, profound sorrow, and inner wrath associated with a life consumed by wealth and its accompanying worries can indeed manifest in tangible physical ailments and a general state of poor health. Medical science increasingly affirms the well-documented physical consequences of chronic emotional distress. Figuratively, it can represent a deep spiritual or existential sickness—a profound malady of the soul where the individual's overall well-being is severely compromised despite their material abundance. Qoheleth frequently points to the holistic breakdown of a life lived "under the sun" without a proper, God-centered perspective, where internal turmoil inevitably leads to a pervasive state of ill-being.
Christ-Centered Fulfillment
Ecclesiastes 5:17, with its stark and somber portrayal of the inherent futility of earthly wealth and the profound misery it can ultimately bring, finds its ultimate fulfillment, profound resolution, and redemptive answer in the person and redemptive work of Jesus Christ. The "darkness," "sorrow," and "wrath" so vividly described in this verse are precisely the spiritual maladies and existential burdens that Christ came into the world to heal and alleviate. While Qoheleth, the Preacher, masterfully identifies the pervasive problem of a life consumed by vanity and earthly pursuits, Jesus offers the divine and enduring solution: true life, abundant joy, and lasting peace are found not in accumulating perishable earthly treasures, but in wholeheartedly seeking the kingdom of God and His righteousness above all else, as taught in Matthew 6:33. Jesus Himself exhorted His disciples to lay up treasures in heaven, where moth and rust do not destroy and thieves cannot break in and steal, powerfully contrasting this with the inherently perishable and insecure nature of earthly riches (Matthew 6:19-21). He is the very light who definitively dispels the "darkness" of a joyless and anxious existence, offering a profound peace that the world, with all its fleeting treasures, simply cannot give (John 8:12; John 14:27). In Christ, believers are called to find their ultimate contentment not in what they possess or achieve, but supremely in Him who richly provides all things and is, in Himself, our greatest and most enduring treasure (Philippians 4:11-13; Colossians 3:1-2). The "sickness" of the soul, so tragically caused by greed, anxiety, and discontent, is miraculously healed by the spiritual health, profound peace, and true rest that flow abundantly from a vibrant, transformative relationship with Christ, who graciously bore our sorrows and offers genuine rest for our weary souls (Matthew 11:28-30).