13 There is a grievous evil which I have seen under the sun, `namely', riches kept by the owner thereof to his hurt:
There is an evil which I have seen under the sun, and it is heavy upon men: a man to whom God giveth riches, wealth, and honor, so that he lacketh nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but an alien eateth it; this is vanity, and it is an evil disease.
And Lot went out, and spake unto his sons-in-law, who married his daughters, and said, Up, get you out of this place; for Jehovah will destroy the city. But he seemed unto his sons-in-law as one that mocked.
And when Jesus heard it, he said unto him, One thing thou lackest yet: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me. But when he heard these things, he became exceeding sorrowful; for he was very rich.
And it came to pass, that the beggar died, and that he was carried away by the angels into Abraham's bosom: and the rich man also died, and was buried. And in Hades he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.
And he said also unto the disciples, There was a certain rich man, who had a steward; and the same was accused unto him that he was wasting his goods. And he called him, and said unto him, What is this that I hear of thee? render the account of thy stewardship; for thou canst be no longer steward. And the steward said within himself, What shall I do, seeing that my lord taketh away the stewardship from me? I have not strength to dig; to beg I am ashamed. I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. And calling to him each one of his lord's debtors, he said to the first, How much owest thou unto my lord? And he said, A hundred measures of oil. And he said unto him, Take thy bond, and sit down quickly and write fifty. Then said he to another, And how much owest thou? And he said, A hundred measures of wheat. He saith unto him, Take thy bond, and write fourscore. And his lord commended the unrighteous steward because he had done wisely: for the sons of this world are for their own generation wiser than the sons of the light. And I say unto you, Make to yourselves friends by means of the mammon of unrighteousness; that, when it shall fail, they may receive you into the eternal tabernacles. He that is faithful in a very little is faithful also in much: and he that is unrighteous in a very little is unrighteous also in much. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true `riches'? And if ye have not been faithful in that which is another's, who will give you that which is your own? No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to one, and despise the other. Ye cannot serve God and mammon.
And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: and he reasoned within himself, saying, What shall I do, because I have not where to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my grain and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, be merry. But God said unto him, Thou foolish one, this night is thy soul required of thee; and the things which thou hast prepared, whose shall they be? So is he that layeth up treasure for himself, and is not rich toward God.
For the fool will speak folly, and his heart will work iniquity, to practise profaneness, and to utter error against Jehovah, to make empty the soul of the hungry, and to cause the drink of the thirsty to fail. And the instruments of the churl are evil: he deviseth wicked devices to destroy the meek with lying words, even when the needy speaketh right. But the noble deviseth noble things; and in noble things shall he continue.
All this have I seen, and applied my heart unto every work that is done under the sun: `there is' a time wherein one man hath power over another to his hurt.
There is one that is alone, and he hath not a second; yea, he hath neither son nor brother; yet is there no end of all his labor, neither are his eyes satisfied with riches. For whom then, `saith he', do I labor, and deprive my soul of good? This also is vanity, yea, it is a sore travail.
There is that scattereth, and increaseth yet more; And there is that withholdeth more than is meet, but `it tendeth' only to want. The liberal soul shall be made fat; And he that watereth shall be watered also himself.
For the backsliding of the simple shall slay them, And the careless ease of fools shall destroy them.
If they say, Come with us, Let us lay wait for blood; Let us lurk privily for the innocent without cause; Let us swallow them up alive as Sheol, And whole, as those that go down into the pit; We shall find all precious substance; We shall fill our houses with spoil;
And the first-born said unto the younger, Our father is old, and there is not a man in the earth to come in unto us after the manner of all the earth: come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father. And they made their father drink wine that night: and the first-born went in, and lay with her father; and he knew not when she lay down, nor when she arose. And it came to pass on the morrow, that the first-born said unto the younger, Behold, I lay yesternight with my father: let us make him drink wine this night also; and go thou in, and lie with him, that we may preserve seed of our father. And they made their father drink wine that night also: and the younger arose, and lay with him; and he knew not when she lay down, nor when she arose. Thus were both the daughters of Lot with child by their father. And the first-born bare a son, and called his name Moab: the same is the father of the Moabites unto this day. And the younger, she also bare a son, and called his name Ben-ammi: the same is the father of the children of Ammon unto this day.
And he brought back all the goods, and also brought back his brother Lot, and his goods, and the women also, and the people.
And Lot also, who went with Abram, had flocks, and herds, and tents. And the land was not able to bear them, that they might dwell together: for their substance was great, so that they could not dwell together. And there was a strife between the herdsmen of Abram's cattle and the herdsmen of Lot's cattle: and the Canaanite and the Perizzite dwelt then in the land. And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdsmen and thy herdsmen; for we are brethren. Is not the whole land before thee? separate thyself, I pray thee, from me. If `thou wilt take' the left hand, then I will go to the right. Or if `thou take' the right hand, then I will go to the left. And Lot lifted up his eyes, and beheld all the Plain of the Jordan, that it was well watered every where, before Jehovah destroyed Sodom and Gomorrah, like the garden of Jehovah, like the land of Egypt, as thou goest unto Zoar. So Lot chose him all the Plain of the Jordan; and Lot journeyed east: and they separated themselves the one from the other.
Come now, ye rich, weep and howl for your miseries that are coming upon you. Your riches are corrupted, and your garments are moth-eaten. Your gold and your silver are rusted; and their rust shall be for a testimony against you, and shall eat your flesh as fire. Ye have laid up your treasure in the last days. Behold, the hire of the laborers who mowed your fields, which is of you kept back by fraud, crieth out: and the cries of them that reaped have entered into the ears of the Lord of Sabaoth.
Hearken, my beloved brethren; did not God choose them that are poor as to the world `to be' rich in faith, and heirs of the kingdom which he promised to them that love him? But ye have dishonored the poor man. Do not the rich oppress you, and themselves drag you before the judgment-seats? Do not they blaspheme the honorable name by which ye are called?
But they that are minded to be rich fall into a temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition. For the love of money is a root of all kinds of evil: which some reaching after have been led astray from the faith, and have pierced themselves through with many sorrows.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ecclesiastes 5
Commentary on Ecclesiastes 5 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 5
Ec 5:1-20.
1. From vanity connected with kings, he passes to vanities (Ec 5:7) which may be fallen into in serving the King of kings, even by those who, convinced of the vanity of the creature, wish to worship the Creator.
Keep thy foot—In going to worship, go with considerate, circumspect, reverent feeling. The allusion is to the taking off the shoes, or sandals, in entering a temple (Ex 3:5; Jos 5:15, which passages perhaps gave rise to the custom). Weiss needlessly reads, "Keep thy feast days" (Ex 23:14, 17; the three great feasts).
hear—rather, "To be ready (to draw nigh with the desire) to hear (obey) is a better sacrifice than the offering of fools" [Holden]. (Vulgate; Syriac). (Ps 51:16, 17; Pr 21:3; Jer 6:20; 7:21-23; 14:12; Am 5:21-24). The warning is against mere ceremonial self-righteousness, as in Ec 7:12. Obedience is the spirit of the law's requirements (De 10:12). Solomon sorrowfully looks back on his own neglect of this (compare 1Ki 8:63 with Ec 11:4, 6). Positive precepts of God must be kept, but will not stand instead of obedience to His moral precepts. The last provided no sacrifice for wilful sin (Nu 15:30, 31; Heb 10:26-29).
2. rash—opposed to the considerate reverence ("keep thy foot," Ec 5:1). This verse illustrates Ec 5:1, as to prayer in the house of God ("before God," Isa 1:12); so Ec 5:4-6 as to vows. The remedy to such vanities is stated (Ec 5:6). "Fear thou God."
God is in heaven—Therefore He ought to be approached with carefully weighed words, by thee, a frail creature of earth.
3. As much "business," engrossing the mind, gives birth to incoherent "dreams," so many words, uttered inconsiderately in prayer, give birth to and betray "a fool's speech" (Ec 10:14), [Holden and Weiss]. But Ec 5:7 implies that the "dream" is not a comparison, but the vain thoughts of the fool (sinner, Ps 73:20), arising from multiplicity of (worldly) "business." His "dream" is that God hears him for his much speaking (Mt 6:7), independently of the frame of mind [English Version and Maurer].
fool's voice—answers to "dream" in the parallel; it comes by the many "words" flowing from the fool's "dream."
4. When thou vowest a vow unto God—Hasty words in prayer (Ec 5:2, 3) suggest the subject of hasty vows. A vow should not be hastily made (Jud 11:35; 1Sa 14:24). When made, it must be kept (Ps 76:11), even as God keeps His word to us (Ex 12:41, 51; Jos 21:45).
5. (De 23:21, 23).
6. thy flesh—Vow not with "thy mouth" a vow (for example, fasting), which the lusts of the flesh ("body," Ec 2:3, Margin) may tempt thee to break (Pr 20:25).
angel—the "messenger" of God (Job 33:23); minister (Re 1:20); that is, the priest (Mal 2:7) "before" whom a breach of a vow was to be confessed (Le 5:4, 5). We, Christians, in our vows (for example, at baptism, the Lord's Supper, &c.) vow in the presence of Jesus Christ, "the angel of the covenant" (Mal 3:1), and of ministering angels as witnesses (1Co 11:10; 1Ti 5:21). Extenuate not any breach of them as a slight error.
7. (See on Ec 5:3). God's service, which ought to be our chief good, becomes by "dreams" (foolish fancies as of God's requirements of us in worship), and random "words," positive "vanity." The remedy is, whatever fools may do, "Fear thou God" (Ec 12:13).
8. As in Ec 3:16, so here the difficulty suggests itself. If God is so exact in even punishing hasty words (Ec 5:1-6), why does He allow gross injustice? In the remote "provinces," the "poor" often had to put themselves for protection from the inroads of Philistines, &c., under chieftains, who oppressed them even in Solomon's reign (1Ki 12:4).
the matter—literally, "the pleasure," or purpose (Isa 53:10). Marvel not at this dispensation of God's will, as if He had abandoned the world. Nay, there is coming a capital judgment at last, and an earnest of it in partial punishments of sinners meanwhile.
higher than the highest—(Da 7:18).
regardeth—(2Ch 16:9).
there be higher—plural, that is, the three persons of the Godhead, or else, "regardeth not only the 'highest' kings, than whom He 'is higher,' but even the petty tyrants of the provinces, namely, the high ones who are above them" (the poor) [Weiss].
9. "The profit (produce) of the earth is (ordained) for (the common good of) all: even the king himself is served by (the fruits of) the field" (2Ch 26:10). Therefore the common Lord of all, high and low, will punish at last those who rob the "poor" of their share in it (Pr 22:22, 23; Am 8:4-7).
10. Not only will God punish at last, but meanwhile the oppressive gainers of "silver" find no solid "satisfaction" in it.
shall not be satisfied—so the oppressor "eateth his own flesh" (see on Ec 4:1 and Ec 4:5).
with increase—is not satisfied with the gain that he makes.
11. they … that eat them—the rich man's dependents (Ps 23:5).
12. Another argument against anxiety to gain riches. "Sleep … sweet" answers to "quietness" (Ec 4:6); "not suffer … sleep," to "vexation of spirit." Fears for his wealth, and an overloaded stomach without "laboring" (compare Ec 4:5), will not suffer the rich oppressor to sleep.
13, 14. Proofs of God's judgments even in this world (Pr 11:31). The rich oppressor's wealth provokes enemies, robbers, &c. Then, after having kept it for an expected son, he loses it beforehand by misfortune ("by evil travail"), and the son is born to be heir of poverty. Ec 2:19, 23 gives another aspect of the same subject.
16. Even supposing that he loses not his wealth before death, then at least he must go stripped of it all (Ps 49:17).
laboured for the wind—(Ho 12:1; 1Co 9:26).
17. eateth—appropriately put for "liveth" in general, as connected with Ec 5:11, 12, 18.
darkness—opposed to "light (joy) of countenance" (Ec 8:1; Pr 16:15).
wrath—fretfulness, literally, "His sorrow is much, and his infirmity (of body) and wrath."
18. Returns to the sentiment (Ec 3:12, 13, 22); translate: "Behold the good which I have seen, and which is becoming" (in a man).
which God giveth—namely, both the good of his labor and his life.
his portion—legitimately. It is God's gift that makes it so when regarded as such. Such a one will use, not abuse, earthly things (1Co 7:31). Opposed to the anxious life of the covetous (Ec 5:10, 17).
19. As Ec 5:18 refers to the "laboring" man (Ec 5:12), so Ec 5:19 to the "rich" man, who gets wealth not by "oppression" (Ec 5:8), but by "God's gift." He is distinguished also from the "rich" man (Ec 6:2) in having received by God's gift not only "wealth," but also "power to eat thereof," which that one has not.
to take his portion—limits him to the lawful use of wealth, not keeping back from God His portion while enjoying his own.
20. He will not remember much, looking back with disappointment, as the ungodly do (Ec 2:11), on the days of his life.
answereth … in the joy—God answers his prayers in giving him "power" to enjoy his blessings. Gesenius and Vulgate translate, "For God (so) occupies him with joy," &c., that he thinks not much of the shortness and sorrows of life. Holden, "Though God gives not much (as to real enjoyment), yet he remembers (with thankfulness) the days; for (he knows) God exercises him by the joy," &c. (tries him by prosperity), so Margin, but English Version is simplest.