Revision #11279
Ecclesiastes 5:15
Localized for English-speaking readers
Status: approved
Changes from the previous English revision
= ## Context
- The speaker of Ecclesiastes calls himself "the Preacher." The Hebrew term is *Qoheleth*, commonly understood to mean "one who gathers an assembly." The Preacher introduces himself as "the son of David, king in Jerusalem" (Ecclesiastes 1:1). The book has traditionally been attributed to Solomon. In the modern period, however, many scholars have regarded it as the work of a later author writing under Solomon's name.
+ The speaker of Ecclesiastes calls himself "the Preacher." The Hebrew term is *Qoheleth*, commonly understood to mean "one who gathers an assembly." The Preacher introduces himself as "the son of David, king in Jerusalem" (Ecclesiastes 1:1). The book has traditionally been attributed to Solomon. Since the modern period, however, many scholars have regarded it as the work of a later author writing under Solomon's name.
=
= In Ecclesiastes 5:13–17 the Preacher describes a "sore evil" he has seen under the sun, that is, something gravely harmful. A man keeps his riches, yet loses them through misfortune. Though he has begotten a son, nothing is left in his hand. Verse 15 states that the man returns empty-handed, just as he was born. Verse 16 calls this also a sore evil and asks, "What profit hath he that hath laboured for the wind?" In the verses that follow (5:18–20), the Preacher says that to eat, drink, and enjoy the good of one's labor all the days of the life God has given is the gift of God.
=
- The Hebrew Masoretic Text divides the chapters and verses differently and numbers this verse as 5:14. Korean Bibles follow the same division as English Bibles.
+ The Hebrew Masoretic Text divides the chapters and verses differently and numbers this verse as 5:14. English Bibles, like Korean Bibles, follow the other division.
=
= ## Interpretation
= - **As a statement about humanity in general**: Many commentators read the "he" of the verse broadly, as referring not to a particular individual but to all people. On this view, the verse is a universal statement that wealth guarantees nothing in the face of death. This reading places the verse in the same line of thought as Job's confession in Job 1:21.
- - **As a reference to the rich man of the preceding verse**: Following the context, some interpreters take "he" to be the rich man of verse 14 who lost his wealth; others take it to be his son. On this reading, the verse expresses the irony that one who strove to preserve his wealth ends up empty-handed. Because the referent of the pronoun is unclear in the original text, the wording varies slightly among translations.
- - **Stewardship reading**: Protestant preaching and commentary often read this verse together with 1 Timothy 6:7. This reading regards wealth not as a permanent possession but as something entrusted for a time. It rests on the idea of the steward, one who manages the property of a master.
+ - **As a reference to the rich man of the preceding verse**: Following the context, some interpreters take "he" to be the rich man of verse 14 who lost his wealth; others take it to be his son. On this reading, the verse expresses the irony that one who strove to preserve his wealth ends up empty-handed. Because the referent of the pronoun is unclear in the original text, the wording varies slightly among Bible translations.
+ - **Stewardship reading**: Protestant preaching and commentary often read this verse together with 1 Timothy 6:7. This reading regards wealth not as a permanent possession but as something entrusted for a time. It rests on the concept of the steward, one who manages the property of a master.
= - **Within the flow of Ecclesiastes as a whole**: Some hold that the verse should not be treated merely as a confession of vanity but should be read together with the "enjoyment" that immediately follows and with the book's conclusion in Ecclesiastes 12:13–14. On this view, acknowledging human finitude becomes the starting point for gratefully enjoying one's allotted portion and for fearing God.
=
…
= No significant denominational dispute over the meaning of this verse is known. Several questions have, however, been raised regarding its application.
= - Some observe that when the verse is quoted in isolation, it may be taken as a pessimism or asceticism that regards wealth and labor themselves as vain. In context, however, the Preacher regards enjoying the fruit of one's labor as the gift of God (5:18–20).
- - Critics of prosperity theology, which presents wealth as evidence of God's blessing, sometimes cite this verse in support of their position.
+ - Critics of prosperity theology, which emphasizes wealth as evidence of God's blessing, sometimes cite this verse in support of their position.
=
- ## In the Korean Church
- The verse is often presented as conveying the same sense as the Sino-Korean idiom *gongsurae gongsugeo* (空手來空手去), meaning "one comes empty-handed and goes empty-handed." It is also cited together with Job 1:21 in sermons at funeral services and memorial services.
+ ## In Korean Churches
+ In Korean Protestant churches, the verse is often presented as conveying the same sense as the Sino-Korean idiom *gongsurae gongsugeo*, meaning "one comes empty-handed and goes empty-handed." It is also cited together with Job 1:21 in sermons at funeral services and memorial services.
=
= ## Related Passages
…
A verse stating that just as a person came forth naked from the womb, so at death he takes nothing of what he has labored to gain. It is frequently cited alongside Job 1:21 and 1 Timothy 6:7 in discussions of the transience of wealth and the finitude of human life.
A verse stating that just as a person came forth naked from the womb, so at death he takes away nothing of what he has labored to gain. It is frequently cited alongside Job 1:21 and 1 Timothy 6:7 in discussions of the transience of wealth and the finitude of human life.
Full revision
A verse stating that just as a person came forth naked from the womb, so at death he takes away nothing of what he has labored to gain. It is frequently cited alongside Job 1:21 and 1 Timothy 6:7 in discussions of the transience of wealth and the finitude of human life.
Context
The speaker of Ecclesiastes calls himself "the Preacher." The Hebrew term is Qoheleth, commonly understood to mean "one who gathers an assembly." The Preacher introduces himself as "the son of David, king in Jerusalem" (Ecclesiastes 1:1). The book has traditionally been attributed to Solomon. Since the modern period, however, many scholars have regarded it as the work of a later author writing under Solomon's name.
In Ecclesiastes 5:13–17 the Preacher describes a "sore evil" he has seen under the sun, that is, something gravely harmful. A man keeps his riches, yet loses them through misfortune. Though he has begotten a son, nothing is left in his hand. Verse 15 states that the man returns empty-handed, just as he was born. Verse 16 calls this also a sore evil and asks, "What profit hath he that hath laboured for the wind?" In the verses that follow (5:18–20), the Preacher says that to eat, drink, and enjoy the good of one's labor all the days of the life God has given is the gift of God.
The Hebrew Masoretic Text divides the chapters and verses differently and numbers this verse as 5:14. English Bibles, like Korean Bibles, follow the other division.
Interpretation
- As a statement about humanity in general: Many commentators read the "he" of the verse broadly, as referring not to a particular individual but to all people. On this view, the verse is a universal statement that wealth guarantees nothing in the face of death. This reading places the verse in the same line of thought as Job's confession in Job 1:21.
- As a reference to the rich man of the preceding verse: Following the context, some interpreters take "he" to be the rich man of verse 14 who lost his wealth; others take it to be his son. On this reading, the verse expresses the irony that one who strove to preserve his wealth ends up empty-handed. Because the referent of the pronoun is unclear in the original text, the wording varies slightly among Bible translations.
- Stewardship reading: Protestant preaching and commentary often read this verse together with 1 Timothy 6:7. This reading regards wealth not as a permanent possession but as something entrusted for a time. It rests on the concept of the steward, one who manages the property of a master.
- Within the flow of Ecclesiastes as a whole: Some hold that the verse should not be treated merely as a confession of vanity but should be read together with the "enjoyment" that immediately follows and with the book's conclusion in Ecclesiastes 12:13–14. On this view, acknowledging human finitude becomes the starting point for gratefully enjoying one's allotted portion and for fearing God.
Questions Concerning Application
No significant denominational dispute over the meaning of this verse is known. Several questions have, however, been raised regarding its application.
- Some observe that when the verse is quoted in isolation, it may be taken as a pessimism or asceticism that regards wealth and labor themselves as vain. In context, however, the Preacher regards enjoying the fruit of one's labor as the gift of God (5:18–20).
- Critics of prosperity theology, which emphasizes wealth as evidence of God's blessing, sometimes cite this verse in support of their position.
In Korean Churches
In Korean Protestant churches, the verse is often presented as conveying the same sense as the Sino-Korean idiom gongsurae gongsugeo, meaning "one comes empty-handed and goes empty-handed." It is also cited together with Job 1:21 in sermons at funeral services and memorial services.
Related Passages
- Job 1:21
- Psalm 49:17
- Luke 12:16–21
- 1 Timothy 6:7
- Ecclesiastes 12:13–14