Ecclesiastes 6 2

Ecclesiastes 6:2 kjv

A man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this is vanity, and it is an evil disease.

Ecclesiastes 6:2 nkjv

A man to whom God has given riches and wealth and honor, so that he lacks nothing for himself of all he desires; yet God does not give him power to eat of it, but a foreigner consumes it. This is vanity, and it is an evil affliction.

Ecclesiastes 6:2 niv

God gives some people wealth, possessions and honor, so that they lack nothing their hearts desire, but God does not grant them the ability to enjoy them, and strangers enjoy them instead. This is meaningless, a grievous evil.

Ecclesiastes 6:2 esv

a man to whom God gives wealth, possessions, and honor, so that he lacks nothing of all that he desires, yet God does not give him power to enjoy them, but a stranger enjoys them. This is vanity; it is a grievous evil.

Ecclesiastes 6:2 nlt

God gives some people great wealth and honor and everything they could ever want, but then he doesn't give them the chance to enjoy these things. They die, and someone else, even a stranger, ends up enjoying their wealth! This is meaningless ? a sickening tragedy.

Ecclesiastes 6 verses

Ecclesiastes 6 2 Meaning

Ecclesiastes 6:2 portrays a paradoxical and tragic scenario: an individual endowed by God with immense material wealth, abundant possessions, and high social standing, who genuinely desires nothing further for personal satisfaction. Despite this comprehensive provision, the divine hand mysteriously withholds the power or ability for this person to actually enjoy or benefit from their accumulated fortune. Instead, this wealth is consumed and utilized by an "outsider" or "stranger," rendering the owner's prosperity meaningless. This profound inability to find fulfillment in what one possesses is unequivocally labeled by Qoeheleth as hevel (vanity, futility, meaninglessness) and choli ra (a grievous affliction or distressing evil), underscoring life's inherent limitations and the frustrating nature of seeking ultimate contentment in earthly accumulation apart from God's favor to enjoy it.

Ecclesiastes 6 2 Context

Ecclesiastes 6:2 fits within Qoeheleth's larger exploration of the various facets of hevel (vanity or futility) experienced "under the sun"—a phrase indicating earthly human experience without a full grasp of divine purposes. The chapter specifically delves into the theme of wealth and its limitations. Building on observations from earlier chapters where Qoeheleth noted the sorrow of leaving wealth to an unknown heir (Ecc 2:18-23) and the pain of losing wealth (Ecc 5:13-17), this verse introduces the more acute tragedy of possessing wealth but being denied the ability to enjoy it, highlighting divine sovereignty over even our capacity for satisfaction. This scenario underscores that true enjoyment is a gift from God (Ecc 2:24-25, 3:12-13, 5:19), rather than an automatic consequence of acquisition. The verse directly challenges conventional wisdom that equated material blessings with ultimate happiness, serving as a subtle polemic against any belief system that presumes material gain inherently brings joy or security without God's enablement. In ancient Near Eastern cultures, wealth and an honorable legacy were primary indicators of divine blessing, making the frustration depicted in this verse particularly poignant and challenging to common cultural assumptions.

Ecclesiastes 6 2 Word analysis

• A man: Signifies humanity in general, the common human experience, applicable to anyone, not just an exceptional case.
• to whom God (ha'Elohim): Emphasizes divine agency. The supreme God is the ultimate source of wealth; its acquisition is not purely by human effort or chance.
• hath given (natan): To bestow, grant. It's a direct act of divine provision, not mere accumulation.
• riches (osher, עֹשֶׁר): Abundance, wealth, prosperity. Generally a desirable outcome, but here juxtaposed with lack of enjoyment.
• wealth (nekhasim, נְכָסִים): Possessions, property, often specific assets like land or capital. Indicates substantial material goods beyond mere income.
• and honour (kavod, כָּבוֹד): Glory, reputation, dignity, social standing. Signifies respect and prominence in the community, adding social success to material.
• so that he wanteth nothing (ein lo chesron, אֵין לוֹ חֶסְרוֹן): Literally "no lack to him." Describes complete sufficiency and freedom from need.
• for his soul (le'nafsho, לְנַפְשׁוֹ): Pertaining to his appetite, desires, inner being, or personal satisfaction. It's about meeting deeply held personal desires.
• of all that he desireth (mikol asher yita'ev, מִכֹּל אֲשֶׁר יְתָאֵב): Every object of his craving or longing. This paints a picture of comprehensive gratification, where every wish is seemingly fulfilled.
• yet God (ha'Elohim, הָאֱלֹהִים): Reiterates the sovereign divine actor in this tragic turn of events.
• giveth him not power (lo yashliṭenu, לֹא יַשְׁלִיטֶנּוּ): From the root shalat (to have dominion, authority, rule). This implies divine withholding of control, ability, or even permission to use. It's not a natural accident but a purposeful divine action.
• to eat thereof (le'ekhol mimmenu, לֶאֱכֹל מִמֶּנּוּ): "To eat" is a common biblical metaphor for enjoying, utilizing, or benefiting from something. Here, the inability is not just literal consumption but full enjoyment of the blessings.
• but a stranger (zar, זָר): An outsider, alien, or unauthorized person, someone not rightfully associated or entitled (e.g., a foreign invader, a profligate heir, a dishonest steward).
• eateth it (okhel oto, אוֹכֵל אוֹתוֹ): The ultimate irony – someone else derives the benefit and satisfaction from what the owner acquired.
• this is vanity (hevel, הֶבֶל): Qoeheleth's pervasive theme. Breath, vapor, emptiness, futility. It points to the ephemeral, ultimately meaningless nature of such an existence.
• and it is an evil disease (choli ra, חוֹלִי רָע): Lit. "bad sickness" or "grievous affliction/sore evil." It's not merely unfortunate; it's a painful, distressing, and damaging spiritual or existential malady, highlighting the profound suffering resulting from this inability to enjoy.

Words-group by words-group analysis:

• "Riches, wealth, and honour": These three terms collectively represent the pinnacle of worldly success and human aspiration. Qoeheleth intentionally groups them to show that even achieving the highest form of material and social prosperity does not guarantee fulfillment or escape the pervasive hevel.
• "So that he wanteth nothing for his soul of all that he desireth": This extensive phrase powerfully articulates absolute material satisfaction, signifying the ultimate human desire fulfilled. This comprehensive lack of need heightens the subsequent tragedy; if one has everything one craves, but cannot enjoy it, what greater futility exists?
• "Yet God giveth him not power to eat thereof, but a stranger eateth it": This is the theological crux of the verse. It asserts God's ultimate sovereignty over enjoyment, not just acquisition. It's a divine act of withholding the ability to benefit from blessings, indicating that material prosperity without divine favor for enjoyment is cursed. The "stranger" consuming the wealth underscores the profound personal loss and breakdown of legacy, as the rightful owner is deprived of his fruit.
• "This is vanity, and it is an evil disease": Qoeheleth's summary judgment. The phrase connects the observation to his overarching hevel theme. It characterizes this condition not just as frustrating but as a deep choli ra – a severe affliction, signifying profound existential suffering and the grievous consequences of life under the sun devoid of God's blessing for true enjoyment.

Ecclesiastes 6 2 Bonus section

This verse serves as a crucial theological insight from Qoeheleth, extending beyond simple observations on life's brevity. It posits that human suffering isn't only due to loss or hardship, but also can emerge from a surfeit of blessings when God withholds the power to truly enjoy them. This divine action reveals that prosperity itself can become a curse if enjoyment is denied. It emphasizes divine sovereignty, illustrating that all aspects of life, including one's capacity for joy and contentment, ultimately reside under God's control. The zar (stranger) consuming the wealth can be understood broadly as anyone not intended by the owner to benefit from their life's work, underlining the instability and potential meaninglessness of accumulating material wealth solely for oneself. This point also stands as a powerful challenge to materialistic pursuits, demonstrating that chasing riches alone is not only futile but can lead to severe spiritual and emotional anguish.

Ecclesiastes 6 2 Commentary

Ecclesiastes 6:2 captures one of life's most vexing paradoxes: the profound disconnect between acquisition and enjoyment. Qoeheleth unveils a situation where every material desire is met, yet true contentment remains elusive. This verse highlights that genuine enjoyment is not an inherent right of possession, but rather a sovereign gift from God. The man described here achieves all human success but suffers from a divine restriction preventing him from "eating"—a metaphor for experiencing satisfaction and deriving benefit. The wealth, intended for him, is diverted to a "stranger," representing a usurper or an unworthy successor, signifying the complete negation of his toil and aspirations. This is deeply grievous (choli ra), as it not only mocks human effort but reveals the ultimate emptiness (hevel) of a life dedicated solely to material gain without the accompanying divine favor to truly relish it. It reminds us that our ability to enjoy what we have is a grace, and not simply a consequence of hard work or accumulated assets, aligning with Qoeheleth's consistent theme that everything good is from God's hand.