Exegetical and Hermeneutical Commentary of Ecclesiastes 5:12

The sleep of a laboring man [is] sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep.

12. The sleep of a labouring man is sweet ] We may probably, as suggested in the “Ideal Biography” of the Introduction ch. iii., see in this reflection the reminiscence of a state with which the writer had once been familiar, and after which, now that it had passed away, he yearned regretfully. Again we get on the track of the maxims of Epicurean teachers. So Horace;

“Somnus agrestium

Lenis virorum non humiles domos

Fastidit umbrosamque ripam,

Non Zephyris agitata Tempe.”

“Gentle slumber scorneth not

The ploughman’s poor and lowly cot,

Nor yet the bank with sheltering shade,

Nor Tempe with its breezy glade.”

Od. iii. 1. 21 24.

See the passage from Virgil, Georg. iv., already quoted in the note on ch. Ecc 2:24, and

“Gives not the hawthorn-bush a sweeter shade

To shepherds looking on their silly sheep,

Than doth a rich embroider’d canopy

To kings that fear their subjects’ treachery?

O, yes, it doth; a thousand-fold it doth.

And to conclude, the shepherd’s homely curds,

His cold thin drink out of his leather bottle,

His wonted sleep under a fresh tree’s shade,

All which secure and sweetly he enjoys,

Is far beyond a prince’s delicates,

His viands sparkling in a golden cup,

His body couched in a curious bed,

When care, mistrust, and treason wait on him.”

Shakespeare, Henry VI. Act ii. Sc. 5.

Fuente: The Cambridge Bible for Schools and Colleges

Labouring man – Not a slave (Septuagint), but everyone who, according to the divine direction, earns his bread in the sweat of his brow.

Fuente: Albert Barnes’ Notes on the Bible

Verse 12. The sleep of a labouring man is sweet] His labour is healthy exercise. He is without possessions, and without cares; his sleep, being undisturbed, is sound and refreshing.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Is sweet; because he is free from those cares and fears, wherewith the minds of rich men are oft distracted, and their sleep disturbed.

Whether he eat little, then his weariness disposeth him to sleep, or much, in which case his healthful constitution and laborious course of life prevents those crudities and indigestions which ofttimes break the sleep of rich men.

The abundance, Heb. the fulness, either,

1. Of his diet, which commonly discomposeth their stomachs, and hinders their rest; or,

2. Of wealth, which is commonly attended with many perplexing cares, which disquiet men both by day and by night. The Hebrew word is used in Scripture both ways, and possibly it is thus generally expressed to include both significations.

Fuente: English Annotations on the Holy Bible by Matthew Poole

12. Another argument againstanxiety 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 notsuffer the rich oppressor to sleep.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

The sleep of a labouring man [is] sweet, whether he eat little or much,…. Or “of a servant” i, who enjoys sleep equally as a king; a tiller of the ground, as Jarchi; who also interprets it of one that serves the Lord, as likewise the Targum; a beloved one of his, to whom he gives sleep, Ps 127:2. A refreshing sleep is always reckoned a great mercy and blessing, and which labouring men enjoy with sweetness k; for if they have but little to eat at supper, yet coming weary from their work, sleep is easily brought on when they lie down, and sound sleep they have, and rise in the morning lively and active, and fit for business; or, if they eat more plentifully, yet through their labour they have a good digestion, and their sleep is not hindered: so that should it be answered to the above question, what has the master more than the servant, though he eats and drinks more freely, and of the best, and lives voluptuously? yet it may be replied, that, in the business of sleep, the labouring man has the preference to him; which must be owned to be a great blessing of life, and is often interrupted by excessive eating and drinking;

but the abundance of the rich will not suffer him to sleep; either the abundance of food which he eats, which loads his stomach, and fills his head with vapours, and makes him restless, so that he can get no sleep, or what he does get is very uncomfortable: or the abundance of his riches fills him with cares, what he shall do with them, and how to keep and increase them; and with fears, lest thieves should break in and take them away from him, so that he cannot sleep quietly l. The Targum is,

“sweet is the sleep of a man that serves the Lord of the world with a perfect heart; and he shall have rest in the house of his grave, whether he lives a few years or more, c”

and much to the same purpose Jarchi; and who says, it is thus interpreted in an ancient book of theirs, called Tanchuma.

i , Sept. “servi”, Arab. “i.e. agricolae”, Drusius, Rambachius; “qui par regi famuloque venis”, Senec. Hercul. Fur. v. 1073. k “Somnus agrestium lenis”, &c. Horat. Carmin. l. 3. Ode 1. v. 21, 22. l “Ne noctu, nec diu quietus unquam eam”, Plauti Aulularia, Act. 1. Sc. 1. v. 23. “Aurea rumpunt tecta quietem”, Senec. Hercul. Oet. v. 646.

Fuente: John Gill’s Exposition of the Entire Bible

He can also eat that which is good, and can eat much; but he does not on that account sleep more quietly than the labourer who lives from hand to mouth: “Sweet is the sleep of the labourer, whether he eats little or much; but, on the contrary, the abundance of the rich does not permit him to sleep.” The lxx, instead of “labourer,” uses the word “slave” ( ), as if the original were . But, as a rule, sound sleep is the reward of earnest labour; and since there are idle servants as well as active masters, there is no privilege to servants. The Venet. renders rightly by “of the husbandman” ( ), the ; the “labourer” in general is called , Ecc 4:8 and Jdg 5:26, post-bibl. . The labourer enjoys sweet, i.e., refreshing, sound sleep, whether his fare be abundant of scanty – the labour rewards him by sweet sleep, notwithstanding his poverty; while, on the contrary, the sleep of the rich is hindered and disturbed by his abundance, not: by his satiety, viz., repletion, as Jerome remarks: incocto cibo in stomachi angustiis aestuante ; for the labourer also, if he eats much, eats his fill; and why should sufficiency have a different result in the one from what is has in the other? As means satiety, not over-satiety; so, on the other hand, it means, objectively, sufficient and plentifully existing fulness to meet the wants of man, Pro 3:10, and the word is meant thus objectively here: the fulness of possession which the rich has at his disposal does not permit him to sleep, for all kinds of projects, cares, anxieties regarding it rise within him, which follow him into the night, and do not suffer his mind to be at rest, which is a condition of sleep. The expression is the circumlocutio of the genit. relation, like … , Rth 2:3; … (lxx ), 2Sa 3:2. Heiligstedt remarks that it stands for ; but the nouns , , snuon , form no const., for which reason the circumloc. was necessary; is the constr. of . Falsely, Ginsburg: “ aber der Ueberfluss den Reichen – er lsst ihn nicht schlafen ” but superabundance the rich – it doth not suffer him to sleep; but this construction is neither in accordance with the genius of the German nor of the Heb. language. Only the subject is resumed in (as in Ecc 1:7); the construction of is as at 1Ch 16:21; cf. Psa 105:14. Of the two Hiphil forms, the properly Heb. and the Aramaizing , the latter is used in the weakened meaning of , sinere.

After showing that riches bring to their possessor no real gain, but, instead of that, dispeace, care, and unrest, the author records as a great evil the loss, sometimes suddenly, of wealth carefully amassed.

Fuente: Keil & Delitzsch Commentary on the Old Testament

12. Sleep of a labouring man That is, of the husbandman, or farmer.

Is sweet Freedom from carking care has often, and even beyond what is true, been imputed to the plain tillers of the soil. Certainly sleep, “chief nourisher at life’s feast,” is induced by their activities in the open air. The amount which they have at risk at any one time is small, and so their anxieties are not intense. Men pressed with heavy cares of trade, finance, and office, look to the quiet of rural life with longing, and make to themselves fictitious conceptions of it, as if the human heart were tamed in fields and cottages. Wealth, with its risks and its opportunities, creates much anxious reckoning, and he must be very weary, or of well-poised temper, who can sleep sweetly when he is aware of great hazards impending over his estate.

Fuente: Whedon’s Commentary on the Old and New Testaments

Ecc 5:12. The sleep of a labouring man, &c. The sixth and last instance, wherewith this fourth proof, and the whole argument in support of the first proposition, is concluded, is that of the insufficiency of riches to make a man happy, whether he loves money for the sake of money, or is fond of it only as it affords him opportunities of spending it in feasts and entertainments; Ecc 5:10. This is made the more conspicuous by the opposite instance of the poor labourer. Covetousness is insatiable: yet what is acquired does not turn to the personal advantage of the owner, who does not become capable of consuming more in proportion as he increases in wealth; but must see his income spent, either by the company he delights in, or at least by his servants and other dependants. As for himself, he really fares worse than a ploughman who sleeps sound, even after eating more than the unexercised constitution of the rich man will bear. Whereas the wealthy man is often deprived of the sweets of sleep by the natural consequences of his gluttony: Ecc 5:11-12.

Fuente: Commentary on the Holy Bible by Thomas Coke

Ecc 5:12 The sleep of a labouring man [is] sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep.

Ver. 12. The sleep of a labouring man is sweet. ] Sleep is the nurse of nature, the wages that she pays the poor man for his incessant pains. His fare is not so high, his care is not so great, but that without distemper or distraction he can hug his rest most sweetly, and feel no disturbance, until the due time of rising awakeneth him. a These labouring men are as sound as a rock, as hungry as hunters, as weary as ever was dog of day, as they say, and therefore no sooner laid in their beds but fast asleep, their hard labour causing easy digestion, and uninterrupted rest. Whereas the restless spirit of the rich wretch rides his body day and night; care of getting, fear of keeping, grief of losing, these three vultures feed upon him continually. He rolls a Sisyphus’ stone; his abundance, like a lump of lead, lies heavy upon his heart, and breaks his sleep. Much like the disease called the nightmare, or ephialtes, in which men in their slumber think they feel a thing as large as a mountain lying upon their breasts, which they can no way remove. His evil conscience soon lasheth and lanceth him, as it did our Richard III, after the murder of his two innocent nephews, and Charles IX of France, after the bloody massacre. God also terrifies him with dreams, throws handfuls of hell fire in his face, interpellat cogitantem, excitat dormientem, as Ambrose hath it, interrupts him while he is thinking, awakeneth him while he is sleeping, rings that doleful peal in his ears, that makes him start and stare, “Thou fool, this night shall thy soul be taken from thee.” Veni miser in iudicium, Come, thou wretch, receive thy judgment.

a Somni finis est salus animantis. – Magir.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)