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Commentary on Ecclesiastes 6 verses 1–6
Solomon had shown, in the close of the foregoing chapter, how good it is to make a comfortable use of the gifts of God's providence; now here he shows the evil of the contrary, having and not using, gathering to lay up for I know not what contingent emergencies to come, not to lay out on the most urgent occasions present. This is an evil which Solomon himself saw under the sun, Ecc 6:1. A great deal of evil there is under the sun. There is a world above the sun where there is no evil, yet God causes his sun to shine upon the evil as well as upon the good, which is an aggravation of the evil. God has lighted up a candle for his servants to work by, but they bury their talent as slothful and unprofitable, and so waste the light and are unworthy of it. Solomon, as a king, inspected the manners of his subjects, and took notice of this evil as a prejudice to the public, who are damaged not only by men's prodigality on the one hand, but by their penuriousness on the other. As it is with the blood in the natural body, so it is with the wealth of the body politic, if, instead of circulating, it stagnates, it will be of ill consequence. Solomon as a preacher observed the evils that were done that he might reprove them and warn people against them. This evil was, in his days, common, and yet then there was great plenty of silver and gold, which, one would think, should have made people less fond of riches; the times also were peaceable, nor was there any prospect of trouble, which to some is a temptation to hoard. But no providence will of itself, unless the grace of God work with it, cure the corrupt affection that is in the carnal mind to the world and the things of it; nay, when riches increase we are most apt to set our hearts upon them. Now concerning this miser observe,
I. The abundant reason he has to serve God with joyfulness and gladness of heart; how well God has done for him.
1.He has given him riches, wealth, and honour, Ecc 6:2. Note, (1.) Riches and wealth commonly gain people honour among men. Though it be but an image, if it be a golden image, all people, nations, and languages, will fall down and worship it. (2.) Riches, wealth, and honour, are God's gifts, the gifts of his providence, and not given, as his rain and sunshine, alike to all, but to some, and not to others, as God sees fit. (3.) Yet they are given to many that do not make a good use of them, to many to whom God does not give wisdom and grace to take the comfort of them and serve God with them. The gifts of common providence are bestowed on many to whom are denied the gifts of a special grace, without which the gifts of providence often do more hurt than good.
2.He wants nothing for his soul of all that he desires. Providence has been so liberal to him that he has as much as heart could wish, and more, Psa 73:7. He does not desire grace for his soul, the better part; all he desires is enough to gratify the sensual appetite, and that he has; his belly is filled with these hidden treasures, Psa 17:14.
3.He is supposed to have a numerous family, to beget a hundred children, which are the stay and strength of his house and as a quiver full of arrows to him, which are the honour and credit of his house, and in whom he has the prospect of having his name built up and having all the immortality this world can give him. They are full of children (Psa 17:14), while many of God's people are written childless and stripped of all.
4.To complete his happiness, he is supposed to live many years, or rather many days, for our life is to be reckoned rather by days than years: The days of his years are many, and so healthful is his constitution, and so slowly does age creep upon him, that they are likely to be many more. Nay, he is supposed to live a thousand years (which no man, that we know of, ever did), nay, a thousand years twice told, a small part of which time, one would think, were enough to convince men, by their own experience, of the folly both of those that expect to find all good in worldly wealth, and of those that expect to find any good in it but in using it.
II. The little heart he has to use this which God gives him, for the ends and purposes for which it was given him. This is his fault and folly that he renders not again according to the benefit done unto him, and serves not the Lord God his benefactor, with joyfulness and gladness of heart, in the abundance of all things. In the day of prosperity he is not joyful. Tristis es, et felix? - Art thou happy, yet sad? See his folly: 1. He cannot find in his heart to take the comfort of what he has himself. He has meat before him; he has wherewith to maintain himself and his family comfortably, but he has not power to eat thereof. His sordid niggardly temper will not suffer him to lay it out, no, not upon himself, no, not upon that which is most necessary for himself. He has not power to reason himself out of this absurdity, to conquer his covetous humour. He is weak indeed, who has not power to use what God gives him, for God gives him not that power, but withholds it from him, to punish him for his other abuses of his wealth. Because he has not the will to serve God with it, God denies him the power to serve himself with it. 2. He suffers those to prey upon him that he is under no obligation to: A stranger eateth it. This is the common fate of misers; they will not trust their own children perhaps, but retainers and hangers-on, that have the art of wheedling, insinuate themselves into them, and find ways of devouring what they have, or getting it to be left to them by their wills. God orders it so that a stranger eats it. Strangers devour his strength, Hos 7:9; Pro 5:10. This may be well called vanity, and an evil disease. What we have we have in vain if we do not use it; and that temper of mind is certainly a most wretched distemper which keeps us from using it. Our worst diseases are those that arise from the corruption of our own hearts. 3. He deprives himself of the good that he might have had of his worldly possessions, not only forfeits it, but robs himself of it and throws it from him: His soul is not filled with good, Ecc 6:3. He is still unsatisfied and uneasy. His hands are filled with riches, his barns filled, and his bags filled, but his soul is not filled with good, no, not with that good, for it is still craving more. Nay (Ecc 6:6), he has not seen good; he cannot so much as please his eye, for that is still looking further and looking with envy on those that have more. He has not even the sensible good of an estate. Though he looks not beyond the things that are seen, yet he looks not with any true pleasure even on them. 4. He has no burial, none agreeable to his rank, no decent burial, but the burial of an ass. Through the sordidness of his temper he will not allow himself a fashionable burial, but forbids it, or the strangers that have eaten him up leave him so poor, at last, that he has not wherewithal, or those to whom he leaves what he has have so little esteem for his memory, and are so greedy of what they are to have from him, that they will not be at the charges of burying him handsomely, which his own children, if he had left it to them, would not have grudged him.
III. The preference which the preacher gives to an untimely birth before him: An untimely birth, a child that is carried from the womb to the grave, is better than he. Better is the fruit that drops from the tree before it is ripe than that which is left to hang on till it is rotten. Job, in his passion, thinks the condition of an untimely birth better than his when he was in adversity (Job 3:16); but Solomon here pronounces it better than the condition of a worldling in his greatest prosperity, when the world smiles upon him. 1. He grants the condition of an untimely birth, upon many accounts, to be very sad (Ecc 6:4, Ecc 6:5): He comes in with vanity (for, as to this world, he that is born and dies immediately was born in vain), and he departs in darkness; little or no notice is taken of him; being an abortive, he has no name, or, if he had, it would soon be forgotten and buried in oblivion; it would be covered with darkness, as the body is with the earth. Nay (Ecc 6:5), he has not seen the sun, but from the darkness of the womb he is hurried immediately to that of the grave, and, which is worse than not being known to any, he has not known any thing, and therefore has come short of that which is the greatest pleasure and honour of man. Those that live in wilful ignorance, and know nothing to purpose, are no better than an untimely birth that has not seen the sun nor known any thing. 2. Yet he prefers it before that of a covetous miser. This untimely birth has more rest than the other, for this has some rest, but the other has none; this has no trouble and disquiet, but the other is in perpetual agitation, and has nothing but trouble, trouble of his own making. The shorter the life is the longer the rest; and the fewer the days, and the less we have to do with this troublesome world, the less trouble we know.
'Tis better die a child at four,
Than live, and die so at fourscore.
The reason he gives why this has more rest is because all go to one place to rest in, and this is sooner at his rest, Ecc 6:6. He that lives a thousand years goes to the same place with the child that does not live an hour, Ecc 3:20. The grave is the place we shall all meet in. Whatever differences there may be in men's condition in this world, they must all die, are all under the same sentence, and, to outward appearance, their deaths are alike. The grave is to one, as well as another, a land of silence, of darkness, of separation from the living, and a sleeping-place. It is the common rendezvous of rich and poor, honourable and mean, learned and unlearned; the short-lived and long-lived meet in the grave, only one rides post thither, the other goes by a slower conveyance; the dust of both mingles, and lies undistinguished.
Moreover, I shall exhibit in discourse the ill-fortune that most of all prevails among men. While God may supply a man with all that is according to his mind, and deprive him of no object which may in any manner appeal to his desires, whether it be wealth, or honour, or any other of those things for which men distract themselves; yet the man, while thus prospered in all things, as though the only ill inflicted on him from heaven were just the inability to enjoy them, may but husband them for his fellow, and fall without profit either to himself or to his neighbours. This I reckon to be a strong proof and clear sign of surpassing evil. The man who has borne without blame the name of father of very many children, and spent a long life, and has not had his soul filled with good for so long time, and has had no experience of death meanwhile, — this man I should not envy either his numerous offspring or his length of days; nay, I should say that the untimely birth that falls from a woman's womb is better than he. For as that came in with vanity, so it also departs secretly in oblivion, without having tasted the ills of life or looked on the sun. And this is a lighter evil than for the wicked man not to know what is good, even though he measure his life by thousands of years. And the end of both is death. The fool is proved above all things by his finding no satisfaction in any lust. But the discreet man is not held captive by these passions. Yet, for the most part, righteousness of life leads a man to poverty. And the sight of curious eyes deranges many, inflaming their mind, and drawing them on to vain pursuits by the empty desire of show. Moreover, the things which are now are known already; and it be comes apparent that than is unable to contend with those that are above him. And, verily, inanities have their course among men, which only increase the folly of those who occupy themselves with them.
"There
is an evil I have observed beneath the sun, and it is prevalent among mankind;
a man to whom God has given riches, wealth and honour, and he lacks nothing
that his heart could desire, yet God did not give him the power to enjoy it. This is futility and an evil disease. If a man begets an hundred children and lives
many years - great being the days of his life - and his soul is not content
with the good - and he even is deprived of burial; I say: the stillborn is
better off than he. Though its coming is
futile and it departs in darkness, though its very name is enveloped in
darkness, though it never saw the sun nor knew; it has more satisfaction than
he. Even if he should live a thousand
years twice over, but find no contentment - do not all go to the same
place?" He describes the riches of misers and asserts that this
evil is often in men, since none of those things, which are thought to be good
in the world, is lacking in him, and nonetheless he torments himself with the
most inane sparing, saving those things to be devoured by others. Nor does he say this in exaggeration, for
even if he produced an hundred books and lived longer than Adam, that is almost
one thousand years, but lived two thousand years, he would rot his mind with
desire and avarice. He is born
prematurely in a worse state that dies, as soon as he seems born. For he did not see evil things or good
things; but although he used to possess good things, he was tormented by
thoughts and sadness, and having been born prematurely he has more rest, than a
greedy man who is old. But both however
are seized by the same fate, while both the first and the last are taken away
by the same death. This could also refer
to Israel, because God gave Israel the law, which speaks about the prophets,
the testament, the Promised Land and the Saviour: "let the reign of God be
removed from you and given to a nation that brings forth his fruit" [Matth. 21, 43.]. All these things have been given to a foreign
and pilgrim people from peoples who see their good yet do not enjoy it. They say we are of much better condition, who
are considered to be as new-born and premature by those, who praised themselves
in antiquity, finding glory in their fathers, saying: "our father was
Abraham" [Ioh. 8, 39.],
but however both we and they hasten to one place, that is to the judgement of
God. But what Ecclesiastes says in the
middle is this: "but there was no tomb for him". This either means that that rich man does not
think of his death, and while he possesses all, is greedy even in building a
tomb; or that often he is killed on account of those riches, by plots against
his life, and is left unburied, or, what I think is a better interpretation, he
needs nothing of good deeds, from which he is able to obtain for himself memory
among those who come after him. And so
that he will not pass through life in silence, just as cattle, although he had
a means, by which he was able to show that he had lived.
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SUMMARY
Ecclesiastes 6:1 introduces another profound observation from Qoheleth, the Preacher, regarding the perplexing realities of life "under the sun." This verse highlights a specific "evil"—not primarily a moral transgression, but rather a grievous misfortune or frustrating anomaly—that he has personally witnessed and deems distressingly prevalent among humanity. It serves as a poignant thesis statement for the subsequent verses, which will elaborate on this particular form of futility: the inability to genuinely enjoy the blessings and provisions one possesses, rendering material abundance ultimately unsatisfying and pointing to a deeper human predicament.
CONTEXT
Literary Context: Ecclesiastes 6:1 functions as a pivotal transition, immediately following Qoheleth's extensive discourse on the futility of wealth and the pervasive nature of injustice (Ecclesiastes 5:8-20). In that preceding section, he notes that while wealth can be a divine gift, it often brings anxieties and may not even be enjoyed by its possessor. Verse 6:1 acts as a concise summary and introduction to a new, yet intimately related, observation about a widespread human predicament. It specifically sets the stage for Ecclesiastes 6:2, which provides the concrete example of this "evil": a person endowed with great wealth and honor who is tragically unable to enjoy these blessings, with another ultimately consuming them. The chapter then continues to lament the fleeting nature of human existence and the ultimate meaninglessness of earthly pursuits when viewed without a transcendent, divine perspective.
Historical & Cultural Context: The backdrop for Ecclesiastes is ancient Israel, likely during a period of relative stability and potential prosperity, often associated with the Solomonic era, though scholarly debate continues regarding its precise date of composition. The phrase "under the sun" (Hebrew: tachath ha-shemesh) is a distinctive and recurring motif in Ecclesiastes, appearing 29 times. It encapsulates Qoheleth's empirical, human-centric perspective, limiting his observations to earthly life and human endeavors, largely apart from explicit divine revelation or eternal hope. This confined viewpoint consistently leads to conclusions of hebel (vanity, futility, meaninglessness). The "evil" described in this verse is not tied to a specific historical event but represents a timeless human condition, reflecting the observations of a wise sage who witnessed both immense material success and profound internal dissatisfaction coexisting within his society.
Key Themes: This verse powerfully introduces and reinforces several core themes central to Ecclesiastes. Firstly, it underscores the pervasive nature of human frustration and dissatisfaction, even amidst apparent success. The "evil" being "common among men" highlights a universal human predicament rather than an isolated incident, emphasizing that no one is immune to this particular form of vexation. Secondly, it contributes to the theme of the limitations of earthly wisdom and material accumulation in providing true contentment. The Preacher's empirical "seeing" of this evil implies a direct observation that wealth and honor do not guarantee enjoyment or fulfillment, a theme powerfully echoed in his personal experiments with pleasure and achievement in Ecclesiastes 2. Thirdly, it deepens the overarching theme of vanity (hebel) and the lack of ultimate fulfillment in life when viewed purely from an earthly perspective. This "evil" is another manifestation of the inherent futility and vexation that characterize life "under the sun," emphasizing that true satisfaction is elusive without a divine orientation, as suggested by Qoheleth's occasional glimpses of enjoyment as a gift from God, such as in Ecclesiastes 2:24-26.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 6:1 masterfully employs several literary devices to convey its somber message. The most prominent is Observation, as Qoheleth explicitly states, "I have seen," framing his commentary not as abstract philosophy but as an empirical report on life's undeniable realities. This lends a pragmatic and grounded tone to his existential inquiry. The recurring phrase "under the sun" functions as a powerful motif throughout Ecclesiastes, consistently defining the scope of Qoheleth's inquiry as limited to earthly existence and human experience, thereby highlighting the inherent futility and vexation found when life is viewed apart from divine revelation. Furthermore, the verse utilizes Foreshadowing, introducing a general "evil" that is then specifically elaborated upon and exemplified in the subsequent verse (Ecclesiastes 6:2), building anticipation and providing a concrete illustration of this widespread human predicament.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 6:1 introduces a profound theological challenge: the apparent disconnect between material prosperity and genuine enjoyment or fulfillment. It underscores the biblical truth that true satisfaction is not inherently tied to outward circumstances or possessions, but rather to an internal disposition and, ultimately, to God's gracious provision and enablement. The "evil" described here is a symptom of humanity's fallen state, where even blessings can become sources of frustration if the heart is not rightly oriented. It subtly points to the reality that human efforts, even successful ones, are insufficient to secure lasting joy or meaning, reinforcing the book's overarching theme of hebel (vanity) when life is lived apart from God. This observation invites a re-evaluation of what constitutes a truly "good" life, suggesting it is more than mere accumulation, and aligns with the broader biblical teaching that contentment is a spiritual discipline.
REFLECTION AND APPLICATION
Ecclesiastes 6:1 serves as a timeless mirror reflecting a pervasive human dilemma: the relentless pursuit of success, wealth, or status often fails to deliver the promised satisfaction. We frequently observe individuals who have seemingly "made it" in the world—possessing abundant resources, influence, or recognition—yet remain deeply unfulfilled, anxious, or tragically unable to genuinely enjoy the fruits of their labor. This verse challenges us to critically examine our own definitions of success and happiness. It prompts us to consider whether our pursuits are leading to true contentment or merely perpetuating a cycle of striving that ultimately leaves us empty. The Preacher's observation reminds us that the capacity to enjoy life's blessings is itself a gift from God, not an automatic byproduct of accumulation. It calls us to cultivate gratitude, contentment, and a perspective that values intrinsic well-being and spiritual richness over extrinsic achievements, recognizing that true joy is found in God's provision and presence, not merely in the things we acquire or the status we attain.
Questions for Reflection
FAQ
What kind of "evil" is Ecclesiastes 6:1 referring to? Is it moral wickedness?
Answer: In Ecclesiastes 6:1, the Hebrew word for "evil" (raʻ) does not primarily refer to moral wickedness or sin in the sense of a transgression against God's law. Instead, it denotes a grievous misfortune, a distressing anomaly, or a vexing problem that causes suffering or dissatisfaction. The specific nature of this "evil" is elaborated in Ecclesiastes 6:2, where it describes a person who receives great wealth, honor, and a long life, but whom God does not enable to enjoy these blessings, and a stranger consumes them instead. Thus, the "evil" is the tragedy of unfulfilled potential and the inability to find satisfaction in one's possessions, a common source of profound frustration and futility "under the sun."
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 6:1, with its lament over the common "evil" of unfulfilled life "under the sun," finds its ultimate resolution and reversal in the person and work of Jesus Christ. The Preacher's observation that people often possess much but cannot truly enjoy it points to a fundamental brokenness in humanity's relationship with creation and the Creator, a consequence of the fall. Jesus, however, came to address this very predicament, offering a life that transcends the futility observed by Qoheleth. He declared, "I have come that they may have life, and have it more abundantly" (John 10:10). Unlike the fleeting and unsatisfying pursuits "under the sun," the life offered by Christ provides true and lasting fulfillment, peace that surpasses all understanding (Philippians 4:7), and treasures that do not perish, spoil, or fade (Matthew 6:19-21). In Christ, the capacity to truly enjoy God's good gifts is restored, not through accumulation, but through a transformed heart that finds its deepest joy and purpose in Him, recognizing Him as the true source of all blessings and the ultimate satisfaction for the human soul. He is the one in whom all things hold together (Colossians 1:17), and through whom we can genuinely experience the richness of life, even amidst earthly challenges, because our ultimate hope and treasure are found in Him, not in what we possess "under the sun."