Text -- Ecclesiastes 4:1-16 (NET)

Evil Oppression on Earth

4:1 So I again considered all the oppression that continually occurs on earth. This is what I saw: The oppressed were in tears, but no one was comforting them; no one delivers them from the power of their oppressors. 4:2 So I considered those who are dead and gone more fortunate than those who are still alive. 4:3 But better than both is the one who has not been born and has not seen the evil things that are done on earth.

Labor Motivated by Envy

4:4 Then I considered all the skillful work that is done: Surely it is nothing more than competition between one person and another. This also is profitless– like chasing the wind. 4:5 The fool folds his hands and does no work, so he has nothing to eat but his own flesh. 4:6 Better is one handful handful with some rest than two hands full of toil and chasing the wind.

Labor Motivated by Greed

4:7 So I again considered another futile thing on earth: 4:8 A man who is all alone with no companion, he has no children nor siblings; yet there is no end to all his toil, and he is never satisfied with riches. He laments, “For whom am I toiling and depriving myself of pleasure?” This also is futile and a burdensome task!

Labor is Beneficial When Its Rewards Are Shared

4:9 Two people are better than one, because they can reap more benefit from their labor. 4:10 For if they fall, one will help his companion up, but pity the person who falls down and has no one to help him up. 4:11 Furthermore, if two lie down together, they can keep each other warm, but how can one person keep warm by himself? 4:12 Although an assailant may overpower one person, two can withstand him. Moreover, a three-stranded cord is not quickly broken.

Labor Motivated by Prestige-Seeking

4:13 A poor but wise youth is better than an old and foolish king who no longer knows how to receive advice. 4:14 For he came out of prison to become king, even though he had been born poor in what would become his kingdom. 4:15 I considered all the living who walk on earth, as well as the successor who would arise in his place. 4:16 There is no end to all the people nor to the past generations, yet future generations will not rejoice in him. This also is profitless and like chasing the wind.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Ecc 4:1

I considered again.

Wesley: Ecc 4:1

Whether by princes, magistrates, or other potent persons.

Wesley: Ecc 4:1

None afforded them pity or succour.

Wesley: Ecc 4:1

No comfort therein.

Wesley: Ecc 4:2

I judged them less miserable. For this is certain, that setting aside the future life, which Solomon doth not meddle with in the present debate; and considering the uncertainty, and vanity, and manifold calamities of the present life, a wise man would not account it worth his while to live.

Wesley: Ecc 4:3

Who was never born.

Wesley: Ecc 4:3

Not felt: for as seeing good is put for enjoying it, so seeing evil is put for suffering it.

Wesley: Ecc 4:4

All the worthy designs of virtuous men.

Wesley: Ecc 4:4

Instead of honour, he meets with envy and obloquy.

Wesley: Ecc 4:5

Is careless and idle: perceiving that diligence is attended with envy, he runs into the other extreme.

Wesley: Ecc 4:5

Wastes his substance, and brings himself to poverty, whereby his very flesh pines away for want of bread.

Wesley: Ecc 4:6

These are the words of the sluggard, making this apology for his idleness, That his little with ease, is better than great riches got with much trouble.

Wesley: Ecc 4:8

Who has none but himself to care for.

Wesley: Ecc 4:8

To whom he may leave his vast estate.

Wesley: Ecc 4:8

He lives in perpetual restlessness and toil.

Wesley: Ecc 4:8

Having no kindred to enjoy it.

Wesley: Ecc 4:8

Deny myself those comforts and conveniences which God hath allowed me? A sore travel - A dreadful judgment, as well as a great sin.

Wesley: Ecc 4:9

Who live together in any kind of society.

Wesley: Ecc 4:9

Both have great benefit by such conjunction, whereby they support, encourage, and strengthen one another.

Wesley: Ecc 4:10

One of them.

Wesley: Ecc 4:10

Into any mistake, or sin, or danger.

Wesley: Ecc 4:12

Against either of them.

Wesley: Ecc 4:13

More happy. Now he proceeds to another vanity, That of honour and power.

Wesley: Ecc 4:13

Who hath neither wisdom to govern himself, nor to receive the counsels of wiser men.

Wesley: Ecc 4:14

The poor and wise child is often advanced to the highest dignity.

Wesley: Ecc 4:14

That old king is deprived of his kingdom.

Wesley: Ecc 4:15

The general disposition of common people, in all kingdoms, that they are fickle and inconstant.

Wesley: Ecc 4:15

This may be understood of the king's child, or son and heir, called second, in respect of his father, whose successor he is.

Wesley: Ecc 4:15

Arise to reign.

Wesley: Ecc 4:16

This humour of the common people hath no end, but passes from one generation to another.

Wesley: Ecc 4:16

Before the present generation. And so here are three generations of people noted, the authors of the present change, and their parents, and their children; and all are observed to have the same inclinations.

Wesley: Ecc 4:16

They shall be as weary of the successor, though a wise and worthy prince, as their parents were of his foolish predecessor.

JFB: Ecc 4:1

(Ecc. 4:1-16)

JFB: Ecc 4:1

Namely, to the thought set forth (Ecc 3:16; Job 35:9).

JFB: Ecc 4:1

MAURER, not so well, "violence."

JFB: Ecc 4:1

Twice said to express continued suffering without any to give comfort (Isa 53:7).

JFB: Ecc 4:2

A profane sentiment if severed from its connection; but just in its bearing on Solomon's scope. If religion were not taken into account (Ecc 3:17, Ecc 3:19), to die as soon as possible would be desirable, so as not to suffer or witness "oppressions"; and still more so, not to be born at all (Ecc 7:1). Job (Job 3:12; Job 21:7), David (Psa 73:3, &c.), Jeremiah (Jer 12:1), Habakkuk (Hab 1:13), all passed through the same perplexity, until they went into the sanctuary, and looked beyond the present to the "judgment" (Psa 73:17; Hab 2:20; Hab 3:17-18). Then they saw the need of delay, before completely punishing the wicked, to give space for repentance, or else for accumulation of wrath (Rom 2:15); and before completely rewarding the godly, to give room for faith and perseverance in tribulation (Psa 92:7-12). Earnests, however, are often even now given, by partial judgments of the future, to assure us, in spite of difficulties, that God governs the earth.

JFB: Ecc 4:3

Nor experienced.

JFB: Ecc 4:4

Rather, "prosperous" (see on Ecc 2:21). Prosperity, which men so much covet, is the very source of provoking oppression (Ecc 4:1) and "envy," so far is it from constituting the chief good.

JFB: Ecc 4:5

Still the

fool (the wicked oppressor) is not to be envied even in this life, who "folds his hands together" in idleness (Pro 6:10; Pro 24:33), living on the means he wrongfully wrests from others; for such a one

JFB: Ecc 4:5

That is, is a self-tormentor, never satisfied, his spirit preying on itself (Isa 9:20; Isa 49:26).

JFB: Ecc 4:6

Hebrew; "One open hand (palm) full of quietness, than both closed hands full of travail." "Quietness" (mental tranquillity flowing from honest labor), opposed to "eating one's own flesh" (Ecc 4:5), also opposed to anxious labor to gain (Ecc 4:8; Pro 15:16-17; Pro 16:8).

JFB: Ecc 4:7

A vanity described in Ecc 4:8.

JFB: Ecc 4:8

No partner.

JFB: Ecc 4:8

"son or brother," put for any heir (Deu 25:5-10).

JFB: Ecc 4:8

(Ecc 1:8). The miser would not be able to give an account of his infatuation.

JFB: Ecc 4:9

Opposed to "one" (Ecc 4:8). Ties of union, marriage, friendship, religious communion, are better than the selfish solitariness of the miser (Gen 2:18).

JFB: Ecc 4:9

Advantage accrues from their efforts being conjoined. The Talmud says, "A man without a companion is like a left hand without the right.

JFB: Ecc 4:10

If the one or other fall, as may happen to both, namely, into any distress of body, mind, or soul.

JFB: Ecc 4:11

(See on 1Ki 1:1). The image is taken from man and wife, but applies universally to the warm sympathy derived from social ties. So Christian ties (Luk 24:32; Act 28:15).

JFB: Ecc 4:12

Enemy.

JFB: Ecc 4:12

Proverbial for a combination of many--for example, husband, wife, and children (Pro 11:14); so Christians (Luk 10:1; Col 2:2, Col 2:19). Untwist the cord, and the separate threads are easily "broken."

JFB: Ecc 4:13

The "threefold cord" [Ecc 4:12] of social ties suggests the subject of civil government. In this case too, he concludes that kingly power confers no lasting happiness. The "wise" child, though a supposed case of Solomon, answers, in the event foreseen by the Holy Ghost, to Jeroboam, then a poor but valiant youth, once a "servant" of Solomon, and (1Ki 11:26-40) appointed by God through the prophet Ahijah to be heir of the kingdom of the ten tribes about to be rent from Rehoboam. The "old and foolish king" answers to Solomon himself, who had lost his wisdom, when, in defiance of two warnings of God (1Ki 3:14; 1Ki 9:2-9), he forsook God.

JFB: Ecc 4:13

Knows not yet how to take warning (see Margin) God had by Ahijah already intimated the judgment coming on Solomon (1Ki 11:11-13).

JFB: Ecc 4:14

Solomon uses this phrase of a supposed case; for example, Joseph raised from a dungeon to be lord of Egypt. His words are at the same time so framed by the Holy Ghost that they answer virtually to Jeroboam, who fled to escape a "prison" and death from Solomon, to Shishak of Egypt (1Ki 11:40). This unconscious presaging of his own doom, and that of Rehoboam, constitutes the irony. David's elevation from poverty and exile, under Saul (which may have been before Solomon's mind), had so far their counterpart in that of Jeroboam.

JFB: Ecc 4:14

Rather, "though he (the youth) was born poor in his kingdom" (in the land where afterwards he was to reign).

JFB: Ecc 4:15

"I considered all the living," the present generation, in relation to ("with") the "second youth" (the "legitimate successor" of the "old king," as opposed to the "poor youth," the one first spoken of, about to be raised from poverty to a throne), that is, Rehoboam.

JFB: Ecc 4:15

The old king's.

JFB: Ecc 4:16

Notwithstanding their now worshipping the rising sun, the heir-apparent, I reflected that "there were no bounds, no stability (2Sa 15:6; 2Sa 20:1), no check on the love of innovation, of all that have been before them," that is, the past generation; so

JFB: Ecc 4:16

That is, the next generation,

JFB: Ecc 4:16

Namely, Rehoboam. The parallel, "shall not rejoice," fixes the sense of "no bounds," no permanent adherence, though now men rejoice in him.

Clarke: Ecc 4:1

Considered all the oppressions - עשקים ashukim signifies any kind of injury which a man can receive in his person, his property, or his good fame

Clarke: Ecc 4:1

On the side of their oppressors there was power - And, therefore, neither protection nor comfort for the oppressed.

Clarke: Ecc 4:2

Wherefore I praised the dead - I considered those happy who had escaped from the pilgrimage of life to the place where the wicked cease from troubling, and where the weary are at rest.

Clarke: Ecc 4:3

Which hath not yet been - Better never to have been born into the world, than to have seen and suffered so many miseries.

Clarke: Ecc 4:4

For this a man is envied - It is not by injustice and wrong only that men suffer, but through envy also. For if a man act uprightly and properly in the world, he soon becomes the object of his neighbor’ s envy and calumny too. Therefore the encouragement to do good, to act an upright part, is very little. This constitutes a part of the vain and empty system of human life.

Clarke: Ecc 4:5

The fool foldeth his hands - After all, without labor and industry no man can get any comfort in life; and he who gives way to idleness is the veriest of fools.

Clarke: Ecc 4:6

Better is a handful with quietness - These may be the words of the slothful man, and spoken in vindication of his idleness; as if he had said, "Every man who labors and amasses property is the object of envy, and is marked by the oppressor as a subject for spoil; better, therefore, to act as I do; gain little, and have little, and enjoy my handful with quietness."Or the words may contain Solomon’ s reflection on the subject.

Clarke: Ecc 4:8

There is one alone, and there is not a second - Here covetousness and avarice are characterized. The man who is the center of his own existence; has neither wife, child, nor legal heir; and yet is as intent on getting money as if he had the largest family to provide for; nor does he only labor with intense application, but he even refuses himself the comforts of life out of his own gains! This is not only vanity, the excess of foolishness, but it is also sore travail.

Clarke: Ecc 4:9

Two are better than one - Married life is infinitely to be preferred to this kind of life, for the very reasons alleged below, and which require no explanation.

Clarke: Ecc 4:13

Better is a poor and a wise child - The Targum applies this to Abraham. "Abraham was a poor child of only three years of age; but he had the spirit of prophecy, and he refused to worship the idols which the old foolish king - Nimrod - had set up; therefore Nimrod cast him into a furnace of fire. But the Lord worked a miracle and delivered him. Yet here was no knowledge in Nimrod, and he would not be admonished."The Targum proceeds:

Clarke: Ecc 4:14

For out of prison he cometh to reign - " Then Abraham left the country of the idolaters, where he had been imprisoned, and came and reigned over the land of Canaan; and Nimrod became poor in this world."This is the fact to which the ancient rabbins supposed Solomon to allude.

Clarke: Ecc 4:15

With the second child that shall stand up - The Targum applies this to the case of Jeroboam and Rehoboam. History affords many instances of mean persons raised to sovereign authority, and of kings being reduced to the meanest offices, and to a morsel of bread. Agrippa himself ascended the throne of Israel after having been long in prison. See Josephus, Ant. lib. 18: c. 8. This the heathens attributed to fortune

Si fortuna volet, fies de rhetore consul

Si volet haec eadem, fies de consule rhetor

Juv. Sat. vii., ver. 197

Though I have given what the Jews suppose to be the allusion in these verses, yet the reader may doubt whether the reference be correct. There is a case implied, whether from fact or assumption I cannot say; but it seems to be this

A king who had abused the authority vested in him by oppressing the people, had a son whose prudent conduct promised much comfort to the nation, when he should come to the throne. The father, seeing the popular wish, and becoming jealous of his son, shut him up in prison. In the interim the old king either dies or is deposed, and the son is brought out of prison, and placed on the throne. Then (Ecc 4:15, Ecc 4:16) multitudes of the people flock to him, and begin to walk under the sun; i.e., the prosperous state to which the nation is raised by its redemption from the former tyranny. However, the wise man insinuates that this sunshine will not last long. The young king, feeling the reins in his own hands, and being surrounded by those whose interest it was to flatter in order to obtain and continue in court favor, he also becomes corrupted so that those who come after shall have no cause of rejoicing in him. This appears to be the case; and similar cases have frequently occurred, not only in Asiatic, but also in European history, I have, in another place, referred to the case of Rushn Achter, who was brought out of prison and set upon the throne of Hindoostan. This is expressed in the following elegant Persian couplet, where his fortune is represented as similar to that of the patriarch Joseph: -

"The bright star is now become a moon

Joseph is taken out of prison, and become a king.

Rushn Achter signifies a bright or splendid star.

Clarke: Ecc 4:16

There is no end of all the people - This is supposed to refer to the multitudes of people who hail the advent and accession of a new sovereign; for, as Suetonius remarks, A plerisque adorari solem orientem, "Most people adore the rising sun."But when the new king becomes old, very few regard him; and perhaps he lives long enough to be as much despised by the very persons who before were ready to worship him. This is also a miserable vanity. Thus the blooming heir: -

"Shall feel the sad reverse: honored awhile

Then, like his sire, contemn’ d, abhorr’ d, forgot.

C.

||&&$

TSK: Ecc 4:1

I returned : Job 6:29; Mal 3:18

and considered : Ecc 3:16, Ecc 5:8, Ecc 7:7; Exo 1:13, Exo 1:14, Exo 1:16, Exo 1:22, Exo 2:23, Exo 2:24, Exo 5:16-19; Deu 28:33, Deu 28:48; Jdg 4:3, Jdg 10:7, Jdg 10:8; Neh 5:1-5; Job 24:7-12; Psa 10:9, Psa 10:10; Pro 28:3, Pro 28:15, Pro 28:16; Isa 5:7, Isa 51:23, Isa 59:7, Isa 59:13-15; Mal 3:5

the tears : Psa 42:3, Psa 42:9, Psa 80:5, Psa 102:8, Psa 102:9; Mal 2:13; Jam 5:4

they had : Job 16:4, Job 19:21, Job 19:22; Psa 69:20, Psa 142:4; Pro 19:7; Lam 1:2, Lam 1:9; Mat 26:56; 2Ti 4:16, 2Ti 4:17

side : Heb. hand

TSK: Ecc 4:2

Ecc 2:17, Ecc 9:4-6; Job 3:17-21

TSK: Ecc 4:3

better : Ecc 6:3-5; Job 3:10-16, Job 10:18, Job 10:19; Jer 20:17, Jer 20:18; Mat 24:19; Luk 23:29

who : Ecc 1:14, Ecc 2:17; Psa 55:6-11; Jer 9:2, Jer 9:3

TSK: Ecc 4:4

every : etc. Heb. all the rightness of work, that this is the envy of man from his neighbour, Gen 4:4-8, Gen 37:2-11; 1Sa 18:8, 1Sa 18:9, 1Sa 18:14-16, 1Sa 18:29, 1Sa 18:30; Pro 27:4; Mat 27:18; Act 7:9; Jam 4:5; 1Jo 3:12

This is : Ecc 4:16, Ecc 1:14, Ecc 2:21, Ecc 2:26, Ecc 6:9, Ecc 6:11; Gen 37:4, Gen 37:11

TSK: Ecc 4:5

fool : Pro 6:10, Pro 6:11, Pro 12:27, Pro 13:4, Pro 20:4, Pro 24:33, Pro 24:34

eateth : That is, with envy (see Ecc 4:4), though too idle to follow his neighbour’ s example. Job 13:14; Pro 11:17; Isa 9:20

TSK: Ecc 4:6

Psa 37:16; Pro 15:16, Pro 15:17, Pro 16:8, Pro 17:1

TSK: Ecc 4:7

Ecc 4:1; Psa 78:33; Zec 1:6

TSK: Ecc 4:8

one : Ecc 4:9-12; Gen 2:18; Isa 56:3-5

he hath : Gen 15:2, Gen 15:3

no : Isa 5:8

is his : Ecc 1:8, Ecc 5:10; Pro 27:20; Hab 2:5-9; 1Jo 2:16

For : Psa 39:6; Isa 44:19, Isa 44:20; Luk 12:20

it is : Ecc 1:13, Ecc 2:23; Isa 55:2; Mat 11:28

TSK: Ecc 4:9

are : Gen 2:18; Exo 4:14-16; Num 11:14; Pro 27:17; Hag 1:14; Mar 6:7; Act 13:2; Act 15:39, Act 15:40; 1Co 12:18-21

a good : Rth 2:12; Joh 4:36; 2Jo 1:8

TSK: Ecc 4:10

if : Exo 32:2-4, Exo 32:21; Deu 9:19, Deu 9:20; 1Sa 23:16; 2Sa 11:27, 2Sa 12:7-14; Job 4:3, Job 4:4; Isa 35:3, Isa 35:4; Luk 22:31, Luk 22:32; Gal 2:11-14, Gal 6:1; 1Th 4:18, 1Th 5:11

but : Gen 4:8; 2Sa 14:6

TSK: Ecc 4:11

1Ki 1:1, 1Ki 1:2

TSK: Ecc 4:12

And if : This is well illustrated by the fable of the dying father, who, to shew his sons the advantages of union, gave them a bundle of twigs, which could not be broken when bound together, but were easily snapped asunder one by one.

and a : 2Sa 23:9, 2Sa 23:16, 2Sa 23:18, 2Sa 23:19, 2Sa 23:23; Dan 3:16, Dan 3:17; Eph 4:3

TSK: Ecc 4:13

is a poor : Ecc 9:15, Ecc 9:16; Gen 37:2; Pro 19:1, Pro 28:6, Pro 28:15, Pro 28:16

will no more be : Heb. knoweth not to be, 1Ki 22:8; 2Ch 16:9, 2Ch 16:10, 2Ch 24:20-22, 2Ch 25:16

TSK: Ecc 4:14

For out : This is probably an allusion to some fact with which we are unacquainted. History furnishes many instances of mean persons raised to sovereign authority, and of kings being reduced to the meanest offices, and to a morsel. Agrippa mounted the throne of Israel after having been long in prison; and similar instances are not wanting in modern times. Gen 41:14, Gen 41:33-44; Job 5:11; Psa 113:7, Psa 113:8

also : 1Ki 14:26, 1Ki 14:27; 2Ki 23:31-34, 2Ki 24:1, 2Ki 24:2, 2Ki 24:6, 2Ki 24:12, 2Ki 25:7, 2Ki 25:27-30; Lam 4:20; Dan 4:31

TSK: Ecc 4:15

child : 2Sa 15:6

TSK: Ecc 4:16

no end : 2Sa 15:12, 2Sa 15:13; 1Ki 1:5-7, 1Ki 1:40, 1Ki 12:10-16

they also : Jdg 9:19, Jdg 9:20; 2Sa 18:7, 2Sa 18:8, 2Sa 19:9

this : Ecc 1:14, Ecc 2:11, Ecc 2:17, Ecc 2:26

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Ecc 4:1

So I returned, and considered - Rather, And I returned and saw. He turns to look upon other phenomena, and to test his previous conclusion by them.

Oppressed - See the introduction to Ecclesiastes.

Barnes: Ecc 4:4

Every right work - Rather, every success in work.

For this ... - i. e., "This successful work makes the worker an object of envy."Some understand the meaning to be, "this work is the effect of the rivalry of man with his neighbor."

Barnes: Ecc 4:5

Foldeth his hands - The envious man is here exhibited in the attitude of the sluggard (marginal references).

Eateth his own flesh - i. e., "Destroys himself:"compare a similar expression in Isa 49:26; Psa 27:2; Mic 3:3.

Barnes: Ecc 4:6

Either the fool’ s sarcasm on his successful but restless neighbor; or the comment of Solomon recommending contentment with a moderate competence. The former meaning seems preferable.

Barnes: Ecc 4:7-12

The spectacle of a prosperous man whose condition is rendered vain by his brotherless, childless isolation.

Ecc 4:8

A second - Any one associated or connected with him.

Ecc 4:9-12

Compare a saying from the Talmud: "A man without companions is like the left hand without the right."

Barnes: Ecc 4:13-16

These verses set forth the vanity of earthly prosperity even on a throne. Opinion as to their application is chiefly divided between considering them a parable or fiction like that of the childless man in Ecc 4:8 : or as setting forth first the vicissitudes of royal life in two proverbial sayings Ecc 4:13-14, and then Ecc 4:15-16, the vicissitudes or procession of the whole human race, one generation giving place to another, Which in its turn will be forgotten by its successor. On the whole, the first appears to have the better claim.

Ecc 4:13

Child - Rather, young man.

Ecc 4:14

Rather: For out of the house of bondage he goes forth to be a king; although he was born poor in his kingdom, i. e., in the country over which he became king.

Ecc 4:15

I considered ... - literally, I saw "all the population of the young man’ s kingdom."

The second child - This second youth is generally understood to be identical with the one mentioned in Ecc 4:13.

Ecc 4:16

There is - Rather: There was.

That have been before them - Rather, before whom he was, i. e., at the head of whom the young king was. Compare Mic 2:13.

They also that ... him - i. e., The next generation shall forget this chosen king.

Poole: Ecc 4:1

all the oppressions that are done under the sun whether by supreme magistrates or judges, of which he spake Ecc 3:16 , or by any other potent persons.

They had no comforter none afforded them either pity or succour, either out of a selfish and barbarous disposition, or for fear of exposing themselves thereby to the same injuries.

There was power both in themselves, and because most men were ready to join with the strongest and safest side. So they were utterly unable to deliver themselves, and, as it follows, none else could or would do it.

They had no comforter which is repeated as an argument both of the great inhumanity of men towards others in calamity, and of the extreme misery of oppressed persons.

Poole: Ecc 4:2

I praised I judged them more happy, or less miserable; which he seems to deliver not only as the judgment of the flesh, or of the sense, or of men in misery, as this is commonly understood, but as his own judgment. For this is most true and certain, that setting aside the advantage which this life gives him for the concerns of the future life, which Solomon doth not meddle with in the present debate, and considering the uncertainty, and vanity, and manifold vexations of mind, and outward calamities of the present life, a wise man would not account it worth his while to live, and would choose death rather than life. The dead which are already dead ; those which are quite dead; who possibly are here opposed to them that, in respect of their deplorable and desperate condition, are even whilst they live called dead men, Isa 26:19 , and said to die daily , 1Co 15:31 .

The living which are yet alive which languish under their pressures, of whom we can only say, as we use to speak of dying men, They are alive, and that is all.

Poole: Ecc 4:3

Which hath not yet been who was never born. How this is true, see on the foregoing verse.

Not seen i.e. not felt; for as seeing good is put for enjoying it, Ecc 2:24 , so seeing evil is put for suffering it, as hath been more than once observed.

Poole: Ecc 4:4

Every right work all the worthy designs and complete works of wise and virtuous men.

Is envied of his neighbour instead of that honour and recompence which he deserves, he meets with nothing but envy and obloquy, and many evil fruits thereof.

Poole: Ecc 4:5

Foldeth his hands together is careless and idle, which is the signification of this gesture, Pro 6:10 19:24 26:15 . Perceiving that diligence is attended with envy, Ecc 4:4 , he, like a fool, runs into the other extreme.

Eateth his own flesh wasteth his substance, and bringeth himself to poverty, whereby his very flesh pineth away for want of bread, and he is reduced to skin and bone; and if he have any flesh left, he is ready to eat it through extremity of hunger.

Poole: Ecc 4:6

These are the words, either,

1. Of the sluggard making this apology for his idleness, that his little with ease, is better than great riches got with much trouble. Or,

2. Of Solomon, who elsewhere speaks to the same purpose, as Pro 15:16,17 17:1 , and here proposeth it as a good antidote against the vanity of immoderate cares and labours for worldly goods, against which he industriously directs his speeches in divers places of this book; and particularly as a seasonable precaution against the sin of covetousness, of which he speaks in the following passage.

Poole: Ecc 4:8

One alone either,

1. Who lives by himself, as grudging that any ether should partake of his provisions. Or rather,

2. Who hath none but himself to care and labour for, as the next words explain it.

He hath neither child nor brother to whom he may leave his vast estate.

Yet is there no end of all his labour he lives in perpetual restlessness and excessive toils.

His eye i.e. his covetous mind or desire, fitly expressed by the eye , partly because that is the incentive of this sin, Jos 7:21 ; and partly because he hath no good by his riches, saving the beholding of them with his eyes, as it is affirmed, Ecc 5:11 , compared with Ecc 2:10 1Jo 2:16 . Neither saith he, within himself; he considers nothing but how he may get more and more. For whom do I labour? having no posterity nor kindred to enjoy it, as was now said. Shall I take all this pains for a stranger, possibly for an enemy, who will reap the fruit of all my labours? Bereave my soul of good ; deity myself those comforts and conveniencies which God hath allowed unto me.

A sore travail a dreadful judgment and misery as well as a great sin.

Poole: Ecc 4:9

Two who live together in any kind of society, and join their powers together in any enterprises; which he opposeth to that humour of the covetous man, who desired to live alone, as was now said.

A good reward for their labour both have great benefit by such combinations and conjunctions of their counsels and abilities, whereby they do exceedingly support, and encourage, and strengthen one another, and effect many things which neither of them alone could do.

Poole: Ecc 4:10

They one of them, the plural being put for the singular, as Jon 1:5 Mat 21:7 1Ti 2:15 . Or both of them successively.

Fall in any kind, into any mistakes and errors, or sins, or dangers and distresses.

Will lift up his fellow hold him up if he be falling, or raise him up if he be fallen.

Poole: Ecc 4:11

They have heat they will be sooner warm in a cold bed and cold season.

How can one be warm alone? not so soon nor so thoroughly.

Poole: Ecc 4:12

Against him against either of them.

A threefold cord is not quickly broken if a man have not only one, but two or more friends, he is so much the safer and the happier.

Poole: Ecc 4:13

Better more happy. Now he proceeds to another vanity, even that of honour and power, and of the highest places.

A poor child who is doubly contemptible, both for his age, and for his poverty.

An old king venerable both for his age and gravity, and for his royal dignity. So that the comparison is made with the greatest disadvantage that may be.

Who will no more be admonished who hath neither wisdom to govern himself, nor to receive the counsels or admonitions of wiser men, but is foolish, and wilful, and incorrigible.

Poole: Ecc 4:14

Out of prison into which he was cast for his poverty and debt, he, the poor and wise child,

cometh to reign is ofttimes advanced by his wisdom to the highest power and dignity; which was the case of Joseph, and Mordecai, and many others.

He that is born in his kingdom that old king, who was born of the royal race, and had possessed his kingdom for a long time,

becometh poor is deprived of his kingdom, either by the rebellion of his subjects provoked by his folly, or by the power of some other and wiser prince.

Poole: Ecc 4:15

I considered all the living the general disposition or humour of common people in all kingdoms, that they are fickle and inconstant, weary of their old governors, and desirous of changes.

Which walk under the sun: this is a periphrasis, or description of living and mortal men, like that Ecc 7:11 , that see the sun.

With the second child: these words may be joined either,

1. With those which walk , or, that they walk under the sun, (i.e. upon the earth,) with the second child , i.e. follow, and favour, and worship him as the rising sun, upon whom the eyes and hopes of most people are fixed. Or,

2. With the first words,

I considered all the living which walk under the sun i.e. the temper of all subjects or people, together

with the condition of the second child which may be understood either,

1. In general, of a king’ s child , or son and heir, who is called second , in respect of his father, whose successor he is to be. Or,

2. That wise and poor child mentioned Ecc 4:13 , who is said to come to reign , Ecc 4:14 , and may well be called the second to the old and foolish king who became poor , Ecc 4:15 , being deposed from his kingdom, whom he succeeds, being put in his place either by the humour of the people, or by some higher power.

Stand up i.e. arise to reign, as that phrase signifies, Dan 8:22,23 11:2,3,7,20,21 .

Poole: Ecc 4:16

There is no end of all the people: the sense is either,

1. The people which have this humour are without end, or innumerable, as this phrase signifies, Job 22:5 Isa 2:7 9:7 . Or,

2. This humour of the common people hath no end, but passeth from one generation to another; they ever were, and are, and will be unstable and restless, and given to change; which sense the following words seem to favour.

Before them either,

1. Before the two kings above mentioned, the father and the son, or the predecessor and successor. All those who stood or desired to stand in their presence, and waited upon them, as this phrase is used, 2Sa 16:19 1Ki 10:8 . Or rather,

2. Before the present generation of subjects, who earnestly desired and promoted the change of government here expressed; for these are evidently opposed to them that come after , which all interpreters understand of the people, not of the kings. And so here are three generations of people noted, the authors of the present change, and their parents, and their children, and all are observed to have the same inclinations in these matters.

Shall not rejoice in him they shall be as weary of the successor, though a wise and worthy prince, as their parents were of his foolish predecessor; the reason whereof is partly from that itch of novelty and curiosity which is natural and common to mankind, and partly from their vain and foolish hopes of advantage from such changes.

Haydock: Ecc 4:1

Any. God suffereth the innocent to be oppressed for a time, that they may merit a greater reward, Psalm lxxii.

Haydock: Ecc 4:3

Born. It is better to have no existence than to be in eternal misery, Matthew xxvi. 24. But the affliction of the just procureth glory for them. (Worthington) ---

The pagan sages observed, that it was "best for mortals not to be born; and if they were, to die very soon." (Chalcid. and Theognis.) ---

But they considered only temporal inconveniences. Religion has in view the danger of sin, and the desire of eternal happiness, Romans vii. 24.

Haydock: Ecc 4:4

Industries, or Hebrew, "righteous actions." If one be poor, he is in distress; if rich, he is exposed to envy; so that all is vanity. (Calmet)

Haydock: Ecc 4:5

Flesh, which he will not labour to sustain; (Haydock) or he repines at his own past misconduct, and at the affluence of others.

Haydock: Ecc 4:6

Mind. These are the words of the slothful, (Calmet) or of truth. (Haydock) (Proverbs xvii. 1.) ---

The indolent will not observe moderation in the application of this sentence. (Menochius)

Haydock: Ecc 4:8

Things? He acts as if he were to live for ever, or feared to be starved.

Haydock: Ecc 4:9

Therefore is not in Hebrew, &c. The miser had better have some society. It is advantageous; though to refrain from its comforts, out of piety, is not blamed. The solitary must be "an angel or a devil." (Calmet) ---

Society. Besides the advantages of friendship, this implies that a person must have Jesus Christ with him, that he may rise from sin and death by his assistance. (St. Jerome) (Worthington)

Haydock: Ecc 4:10

Fall into sickness, poverty, or sin. The saints have withdrawn people from the dangers of the world into monasteries, where they may fight together against the devil.

Haydock: Ecc 4:12

Cord. True charity increaseth in strength as it does in number, (St. Jerome; Worthington) though friendship may not admit of more than two persons. (Haydock) ---

Some explain this triple cord of the blessed Trinity, or of the three monastic vows [poverty, chastity, and obedience], the theological virtues [faith, hope, and charity], or the parts of penance, &c.

Haydock: Ecc 4:13

Foolish. Great wisdom and prudence is required of kings; who, like others, are exposed to many vicissitudes.

Haydock: Ecc 4:14

Prison. The exaltation of Joseph, Mardochai, and Daniel, was remarkable. (Calmet) ---

Si fortuna volet, fies de Rhetore Consul. (Juvenal, Sat. vii.)

Haydock: Ecc 4:15

Second heir. (Menochius) ---

"They adore the rising (Papinius) more than the setting sun;["] (Plut.[Plutarch?] Pomp.) and a person is no sooner on the throne than his successor begins to be courted: (ver. 16.) so inconstant are mortals! (Calmet)

Haydock: Ecc 4:16

In him. Many are perfectly unacquainted with the king, who finds so many admirers about his person, and even of these the greatest part begin to be presently disgusted, and wish for another change.

Gill: Ecc 4:1

So I returned, and considered all the oppressions that are done under the sun,.... The wise man, according to Aben Ezra, returned from the thought, which he had expressed in the latter part of the preceding chapter, that it was good for a man to rejoice in his works, and called it in; since he could not rejoice, when he considered the oppression and violence that were in the world; but it does not appear that he did call it in, for he afterwards repeats it: or rather he returns to his former subject, the abuse of power and authority, mentioned Ecc 3:16; and from whence he had digressed a little by the above observation; and takes a review of all kinds of oppressions which are done, and of all sorts of "oppressed" ^x ones, as some render it, which become so, under the sun; subjects by their prince; the stranger, widow, and fatherless, by unjust judges; the poor by the rich; servants and labourers by their masters; and the like. Moreover, he saw by the Holy Ghost, as Jarchi paraphrases it, all oppressions by a spirit of prophecy; he foresaw all the oppressions that would be done under the sun; as all the injuries done to the people of Israel in their several captivities; so to the church of Christ in Gospel times; all the persecutions of Rome Pagan, and also of Rome Papal; all that has or will be done by antichrist, the man of the earth, who before long will oppress no more, Psa 10:18; the Targum restrains these oppressions to those which are done to the righteous in this world: and it is well observed by the wise man, that they are such as are under the sun, for there are none above it, nor any beyond the grave, Job 3:17;

and behold the tears of such as were oppressed; which their eyes poured out, and which ran down their cheeks, and were all they could do, having no power to help themselves: it is in the singular number, "and behold the tear" ^y; as if it was one continued stream of tears, which, like a torrent, flowed from them; or as if they had so exhausted the source of nature by weeping, that the fountain of tears was dried up, and scarce another could drop; or it was as much as could be, that another should drop from them: and this the wise man could not well behold, without weeping himself; it being the property of a good man to weep with them that weep, especially with good men oppressed;

and they had no comforter; to speak a comfortable word to them; not so much as to do that which would be some alleviation of their sorrow, much less to help them, no human comforter; and this is a very deplorable condition, Lam 1:2; indeed, when this is the case, good men under their oppressions have a divine Comforter; God comforts them under all their tribulations; one of the names of the Messiah is "the Consolation of Israel", Luk 2:25; and the Spirit of God is "another Comforter", Joh 14:16; and such are well off, when all other comforters are miserable ones, or other men have none;

and on the side of their oppressors there was power; to crush them and keep them under, or to hinder others from helping or comforting them: or there was no "power to deliver them out of the hand of their oppressors" ^z; so some render and supply the words; with which sense agrees the Targum,

"and there is none to redeem them out of the hand of their oppressors, by strength of hand and by power.''

It may be rendered, "out of the hand of their oppressors comes power", or violence; such as the oppressed are not able to withstand; so the Arabic version;

but they had no comforter: which is repeated, not so much for confirmation, as to excite attention and pity, and to express the affliction of the oppressed, and the cruelty of others; and this following on the other clause, leads to observe, that the power of the oppressor is what hinders and deters others from comforting. Jarchi interprets this whole verse of the damned in hell, punished for their evil works, weeping for their souls oppressed by the destroying angels; and so, he says, it is, explained in an ancient book of theirs, called Siphri.

Gill: Ecc 4:2

Wherefore I praised the dead, which are already dead,.... Truly and properly so; not in a figurative sense, as dead sinners, men dead in trespasses and sins; nor carnal professors, that have a name to live, and are dead; nor in a civil sense, such as are in calamity and distress, as the Jews in captivity, or in any affliction, which is sometimes called death: but such who are dead in a literal and natural sense, really and thoroughly dead; not who may and will certainly die, but who are dead already and in their graves, and not all these; not the wicked dead, who are in hell, in everlasting torments; but the righteous dead, who are taken away from the evil to come, and are free from all the oppressions of their enemies, sin, Satan, and the world. The Targum is,

"I praised those that lie down or are asleep, who, behold, are now dead;''

a figure by which death is often expressed, both in the Old and New Testament; sleep being, as the poet ^a says, the image of death; and a great likeness there is between them; Homer ^b calls sleep and death twins. The same paraphrase adds,

"and see not the vengeance which comes upon the world after their death;''

see Isa 57:1. The wise man did not make panegyrics or encomiums on those persons, but he pronounced them happy; he judged them in his own mind to be so; and to be much

more happy

than the living which are yet alive: that live under the oppression of others; that live in this world in trouble until now, as the Targum; of whom it is as much as it can be said that they are alive; they are just alive, and that is all; they are as it were between life and death. This is generally understood as spoken according to human sense, and the judgment of the flesh, without any regard to the glory and happiness of the future state; that the dead must be preferred to the living, when the quiet of the one, and the misery of the other, are observed; and which sense receives confirmation from Ecc 4:3, otherwise it is a great truth, that the righteous dead, who die in Christ and are with him, are much more happy than living saints; since they are freed from sin; are out of the reach of Satan's temptations; are no more liable to darkness and desertions; are freed from all doubts and fears; cease from all their labours, toil, and trouble; and are delivered from all afflictions, persecutions, and oppressions; which is not the case of living saints: and besides, the joys which they possess, the company they are always in, and the work they are employed about, give them infinitely the preference to all on earth; see Rev 14:13.

Gill: Ecc 4:3

Yea, better is he than both they which hath not yet been,.... That is, an unborn person; who is preferred both to the dead that have seen oppression, and to the living that are under it; see Job 3:10. This supposes a person to be that never was, a mere nonentity; and the judgment made is according to sense, and regards the dead purely as such, and so as free from evils and sorrows, without any respect to their future state and condition; for otherwise an unborn person is not happier than the dead that die in Christ, and live with him: and it can only be true of those that perish, of whom indeed it might be said, that it would have been better for them if they had never been born, according to those words of Christ, Mat 26:24; and is opposed to the maxim of some philosophers, that a miserable being is better than none at all. The Jews, from this passage, endeavour to prove the pre-existence of human souls, and suppose that such an one is here meant, which, though created, was not yet sent into this world in a body, and so had never seen evil and sorrow; and this way some Christian writers have gone. It has been interpreted also of the Messiah, who in Solomon's time had not yet been a man, and never known sorrow, which he was to do, and has, and so more happy than the dead or living. But these are senses that will not bear; the first is best; and the design is to show the great unhappiness of mortals, that even a nonentity is preferred to them;

who hath not seen the evil work that is done under the sun? the evil works of oppressors, and the sorrows of the oppressed.

Gill: Ecc 4:4

Again I considered all travail, and every right work,.... The pains that men take to do right works. Some apply themselves, with great diligence and industry, to the study of the liberal arts and sciences; and to attain the knowledge of languages; and to writing books, for the improvement of those things, and the good of mankind: and others employ themselves in mechanic arts, and excel in them, and bring their works to great perfection and accuracy; when they might expect to be praised and commended, and have thanks given them by men. But instead thereof, so it is,

that for this a man is envied of his neighbour; who will be sure to find fault with what he has done, speak contemptibly of him and his work, and traduce him among men. This is also true of moral works; which are right, when done from a right principle, from love to God, in faith, and with a view to the glory of God; and which when done, and ever so well done, draw upon a man the envy of the wicked, as may be observed in the case of Cain and Abel, 1Jo 3:12; though some understand this, not passively, of the envy which is brought upon a man, and he endures, for the sake of the good he excels in; but actively, of the spirit of emulation with which he does it; though the work he does, as to the matter of it, is right; yet the manner of doing it, and the spirit with which he does it, are wrong; he does not do it with any good affection to the thing itself, nor with any good design, only from a spirit of emulation to outdo his neighbour: so the Targum paraphrases it,

"this is the emulation that a man emulates his neighbour, to do as he; if he emulates him to do good, the heavenly Word does good to him; but if he emulates him to do evil, the heavenly Word does evil to him;''

and to this sense Jarchi; compare with this, Phi 1:15.

This is also vanity, and vexation of spirit; whether it be understood in the one sense or the other; how dissatisfying and vexatious is it, when a man has taken a great deal of pains to do right works for public good, instead of having thanks and praise, is reproached and calumniated for it? and if he does a right thing, and yet has not right ends and views in it, it stands for nothing; it has only the appearance of good, but is not truly so, and yields no solid peace and comfort.

Gill: Ecc 4:5

The fool foldeth his hands together,.... In order to get more sleep, or as unwilling to work; so the Targum adds,

"he folds his hands in summer, and will not labour;''

see Pro 6:10. Some persons, to escape the envy which diligence and industry bring on men, will not work at all, or do any right work, and think to sleep in a whole skin; this is great folly and madness indeed:

and eateth his own flesh; such a man is starved and famished for want of food, so that his flesh is wasted away; or he is so hungry bitten, that he is ready to eat his own flesh; or he hereby brings to ruin his family, his wife, and children, which are his own flesh, Isa 58:7. The Targum is,

"in winter he eats all he has, even the covering of the skin of his flesh.''

Some understand this of the envious man, who is a fool, traduces the diligent and industrious, and will not work himself; and not only whose idleness brings want and poverty on him as an armed man, but whose envy eats up his spirit, and is rottenness in his bones, Pro 6:11. Jarchi, out of a book of theirs called Siphri, interprets this of a wicked man in hell, when he sees the righteous in glory, and he himself judged and condemned.

Gill: Ecc 4:6

Better is a handful with quietness,.... These are the words of the fool, according to Aben Ezra; and which is the sense of other interpreters, particularly Mr. Broughton, who connects this verse with Ecc 4:5 by adding at the end of that the word "saying"; making an excuse or an apology for himself and conduct, from the use and profitableness of his sloth; that little had with ease, and without toil and labour, is much better

than both the hands full with travail and vexation of spirit; than large possessions gotten with a great deal of trouble, and enjoyed with much vexation and uneasiness; in which he mistakes slothful ease for true quietness; calls honest labour and industry travail and vexation; and supposes that true contentment lies in the enjoyment of little, and cannot be had where there is much; whereas it is to be found in a good man in every state: or else these words express the true sentiments of Solomon's mind, steering between the two extremes of slothfulness, and too toilsome labour to be rich; that it is much more eligible to have a competency, though it is but small, with a good conscience, with tranquillity of mind, with the love and fear of God, and a contented heart, than to have a large estate, with great trouble and fatigue in getting and keeping it, especially with discontent and uneasiness; and this agrees with what the wise man says elsewhere, Pro 15:16. The Targum is,

"better to a man is a handful of food with quietness of soul, and without robbery and rapine, than two handfuls of food with robbery and rapine;''

or with what is gotten in an ill way.

Gill: Ecc 4:7

Then I returned, and I saw vanity under the sun. Another vanity besides what he had taken notice of, and is as follows. Aben Ezra's note is,

"I turned from considering the words of this fool, and I saw another fool, the reverse of the former.''

Gill: Ecc 4:8

There is one alone, and there is not a second,.... According to Aben Ezra, either no friend or companion, or no servant, or no wife, which last sense he prefers; no friend or companion he chooses, because friendship and fellowship lead to expenses; and no servant who would be chargeable to him; and no wife, which would be more expensive, and bring on a family of children; wherefore, to save charges, he chooses to have neither of these; for this is a covetous man who is here desert bed;

yea, he hath neither child nor brother; to inherit his substance, as the Targum adds; some worldly men, whose bellies are filled with hidden treasures, having enjoyed much, when they die, leave the rest of their substance to their babes; but the man here described has no children, nor any relations to leave his wealth unto;

yet is there no end of all his labour; when he has executed one scheme to get riches, he forms another; and having finished one work, he enters upon another; he rises early and sits up late, and works and toils night and day, as if he was not worth a dollar, and had a large and numerous family to provide for; or there is no end of what he labours for, or gets by his labour; there is no end of his treasures, Isa 2:7; he is immensely rich, so Aben Ezra interprets it;

neither is his eye satisfied with riches: with seeing his bags of gold and silver, though he takes a great deal of sure in looking upon them too, without making use of them; yet he is not satisfied with what he has, he wants more, he enlarges his desire as hell, and like the grave never has enough; see Ecc 5:10;

neither saith he, for whom do I labour? having neither wife nor child, nor relation, nor friend, and yet so wretchedly stupid and thoughtless as never once to put this question to himself, Who am I toiling for? I am heaping up riches, and know not who shall gather them; it is a vexation to a worldly man to leave his substance behind him, and even to a man that has an heir to inherit it, when he knows not whether he will be a wise man or a fool; but for a man that has no heir at all, and yet to be toiling and labouring for the world, is gross stupidity, downright madness, and especially when he deprives himself of the comfort of what he is possessed of;

and bereave my soul of good? instead of richly enjoying what is given him, he withholds it from himself, starves his back and belly, lives in pinching want amidst the greatest plenty; has not power to eat of what he has, and his soul desireth; see Ecc 6:2.

This is also vanity, yea, it is a sore travail; a very vain and wicked thing; "an evil business", as it may be rendered; a very great sin and folly indeed; it is thought by some divines to be the worst species of covetousness, most cruel and unnatural.

Gill: Ecc 4:9

Two are better than one,.... The wise man takes occasion, from the solitariness Of the covetous man before described, to show in this and some following verses the preferableness and advantages of social life; which, as it holds true in things natural and civil, so in things spiritual and religious; man is a sociable creature, was made to be so; and it was the judgment of God, which is according to truth, and who can never err, that it was not good for man to be alone, Gen 2:18. It is best to take a wife, or at least to have a friend or companion, more or less to converse with. Society is preferable to solitariness; conversation with a friend is better than to be always alone; the Targum is,

"two righteous men in a generation are better than one;''

such may be helpful to each other in their counsels and comforts, and mutual aids and assistances in things temporal and spiritual. The Midrash interprets this of the study in the law together, and of two that trade together, which is better than studying or trading separately;

because they have a good reward for their labour; the pleasure and profit they have in each other's company and conversation; in religious societies, though there is a labour in attendance on public worship, in praying and conferring together, in serving one another in love, and bearing one another's burdens, yet they have a good reward in it all; they have the presence of Christ with them, for, where two or three are met together in his name, he is with them; and whatsoever two of them agree to ask in his name they have it; and if two of them converse together about spiritual things, it is much if he does not make a third with them; besides they have a great deal of pleasure in each other's company, and much profit in their mutual instructions, advices, and reproofs; they sharpen each other's countenances, quicken and comfort each other's souls, establish one another in divine truth, and strengthen each other's hands and hearts.

Gill: Ecc 4:10

For if they fall, the one will lift up his fellow,.... That is, if anyone of them fall, the other will lift him up, as they are travelling together, in whatsoever manner; if one falls from his horse, or out of his carriage, or into a ditch, the other will endeavour to raise him up again: this, as it is true in a natural, so in a figurative and metaphorical sense, with religious persons especially;

"if one of them falls upon the bed, and lies sick,''

as the Targum paraphrases it, his friend and brother in a religions community will visit him, and sympathize with him, and speak a word of comfort to him, and pray with him, which may issue in his restoration. So the Targum,

"the other will cause his friend to rise by his prayer;''

or if he fall into outward distress, poverty, and want, his spiritual friend or friends will distribute to his necessity; if he falls into errors, as a good man may, such as are of the same religious society with him will take some pains to convince him of the error of his way, and to convert him from it, and to save a soul from death, and cover a multitude of sins; and if he falls into sin, to which the best of men are liable, such as are spiritual will endeavour to restore him in a spirit of meekness;

but woe to him that is alone when he falleth! for he hath not another to help him up; no companion to raise him up when fallen; no Christian friend to visit and comfort him when sick, to relieve him under his necessities, when poor and afflicted, or to recover him from errors in judgment, or immoralities in practice; and especially if he has not Christ with him to raise him up, keep, and uphold him.

Gill: Ecc 4:11

Again, if two lie together, then they have heat,.... The Targum adds, in the winter; when it is a cold season, they warm one another by lying together. The Targum interprets it of a man and his wife; it is true of others; see 1Ki 1:1;

but how can one be warm alone? not soon, nor easily, in time of cold weather. This is true in a spiritual sense of persons in a Christian communion and religious society; when they are grown cold in their love, lukewarm in their affections, and backward and indifferent to spiritual exercises, yet by Christian conversation may be stirred up to love and good works: so two cold flints struck against each other, fire comes out of them; and even two cold Christians, when they come to talk with each other about spiritual things, and feel one another's spirits, they presently glow in their affections to each other, and to divine things; and especially if Christ joins them with his presence, as he did the two disciples going to Emmaus, then their hearts burn within them.

Gill: Ecc 4:12

And if one prevail against him, two shall withstand him,.... If an enemy, or a thief, or a robber, attack anyone of them, in friendship and fellowship together, and is more than a match for him; both joined together will be able to resist him; so that he shall not succeed in his enterprise, and do the mischief he designed; see 2Sa 10:11; Thus, when Satan attacks a single believer, which he chooses to do when alone; so he tempted Eve in the garden, and Christ in the wilderness; and one or more fellow Christians know of it, they are capable of helping their tempted friend, by their advice and counsel, they not being ignorant of Satan's devices; and by striving together in their prayers to God for him: so when false teachers make their efforts, as they usually do, Satan like, upon the weaker sex, and, when alone, they too often succeed; but when saints stand fast in one spirit, and strive together for the faith of the Gospel, they stand their ground, withstand the enemy, and maintain truth;

and a threefold cord is not quickly broken; or "in haste" ^c; as two are better than one, so three or more united together, it is the better still; they are able to make head against an enemy; and to conquer him, "vis unita fortior est": if a family, community, city, or kingdom, are divided against themselves, they cannot stand; but, if united, in all probability nothing can hurt them. This doctrine is taught in the fable of the bundle of sticks the old man gave to his sons to break; which, while fastened together, could not be done; but, when art bound, and took out singly, were easily snapped asunder; teaching them thereby unity among themselves, as their greatest security against their common enemy. The same instruction is given by this threefold cord; while it remains twisted together, it is not easily broke, but if the threads are untwisted and unloosed, they are soon snapped asunder: so persons in religious fellowship, be they more or fewer, while they keep the unity of the Spirit in the bond of peace, they are terrible, as an army with banners, and the gates of hell cannot prevail against them. And if this is true of the united love and affections of saints, it must be much more so of the love of Father, Son, and Spirit; that threefold cord, with which the saints are drawn and held; and of which it may be said, that it not only is not quickly broken, but that it cannot be broken at all; and therefore those who are held by it are in the utmost safety. Some apply this to the three principal graces, faith, hope, and love, which are abiding ones; and, though they may sometimes be weak and low in their acts and exercise, can never be lost.

Gill: Ecc 4:13

Better is a poor and a wise child than an old and foolish king,.... The wise man proceeds to show the vanity of worldly power and dignity, in the highest instance of it, which is kingly; and, in order to illustrate and exemplify this, he supposes, on the one hand, a person possessed of royal honour; who has long enjoyed it, is settled in his kingdom, and advanced in years; and who otherwise, for his gravity and dignity, would be venerable; but that he is foolish, a person of a mean genius and small capacity; has but little knowledge of government, or but little versed in the arts of it, though he has held the reins of it long in his hand; and, which is worst of all, is vicious and wicked: on the other hand, he supposes one that is in his tender years, not yet arrived to manhood; and so may be thought to be giddy and inexperienced, and therefore taken but little notice of; and especially being poor, becomes contemptible, as well as labours under the disadvantage of a poor education; his parents poor, and he not able to get books and masters to teach him knowledge; nor to travel abroad to see the world, and make his observations on men and things; and yet being wise, having a good genius, which he improves in the best manner he can, to his own profit, and to make himself useful in the world; and especially if he is wise and knowing in the best things, and fears God, and serves him; he is more happy, in his present state and circumstances, than the king before described is in his, and is fitter to take his place, and be a king, than he is; for though he is young, yet wise, and improving in knowledge, and willing to be advised and counselled by others, older and wiser than himself; he is much to be preferred to one that is old and foolish;

who will no more be admonished; or, "knows not to be admonished any more" ^d: he neither knows how to give nor take advice; he is impatient of all counsel; cannot bear any admonition; is stubborn and self-willed, and resolved to take his own way. The Jews, in their Midrash, Jarchi, and others, interpret it, allegorically, of the good and evil imagination in men, the principle of grace, and the corruption of nature; the one is the new man, the other the old man; the new man is better than old Adam: the Targum applies it to Abraham and Nimrod; the former is the poor and wise child, that feared God, and worshipped him early; the latter, the old and foolish king, who was an idolater, and refused to be admonished of his idolatry; and so the Midrash.

Gill: Ecc 4:14

For out of prison he cometh to reign,.... That is, this is sometimes the case of a poor and wise child; he rises out of a low, mean, abject, obscure state and condition, to the highest dignity; from a prison house, or a place where servants are, to sit among princes, and even to have the supreme authority: so Joseph, to whose case Solomon is thought to have respect, and which is mentioned in the Midrash; who was but a young man, and poor and friendless, but wise; and was even laid in prison, though innocent and guiltless, from whence he was fetched, and became the second man in the kingdom of Egypt; so David, the youngest of Jesse's sons, was taken from the sheepfold, and set upon the throne of Israel: though Gussetius ^e interprets this of the old and foolish king, who comes out of the house or family, הסודים, of degenerate persons, as he translates the word, with a degenerate genius to rule; the allusion being to a degenerate vine; which sense agrees with Ecc 4:13, and with what follows;

whereas also he that is born in his kingdom becometh poor; who is born of royal parents, born to a kingdom; is by birth heir to one, has it by inheritance, and has long possessed it; and yet, by his own misconduct, or by the rebellion of his subjects, he is dethroned and banished; or by a foreign power is taken and carried captive, and reduced to the utmost poverty, as Zedekiah, Nebuchadnezzar, and others: or if born poor, so Gussetius; with a poor genius, not capable of ruling, and so loses his kingdom, and comes to poverty. Or it may be rendered, "although in his kingdom he is born poor" ^f; that is, though the poor and wise child is born poor in the kingdom of the old and foolish king; yet, out of this low estate, in which he is by birth, he comes and enjoys the kingdom in his room to such a strange turn of affairs are the highest honours subject: or, "for in his kingdom he is born poor" ^g; even the person that is born heir to a crown is born a poor man; he comes as naked out of his mother's womb as the poorest man does; the conditions of both are equal as to birth; and therefore it need not seem strange that one out of prison should come to a kingdom. But the first sense seems best.

Gill: Ecc 4:15

I considered all the living which walk under the sun,.... All men that were then alive, who were capable of walking upon the earth; even all of them that were under the heavens, in every land and nation, under whatsoever dominion or government: these, and their manners, Solomon had particularly observed, and made his remarks upon, by which it appeared how fickle the minds of the populace were under every government, and how precarious and uncertain were the honour and dignity of princes;

with the second child that shall stand up in his stead: the heir and successor or every prince, that shall rise up and take the throne of his father or predecessor, and reign in his stead. The wise man observed how the people commonly behaved towards him; how that they generally stood best affected to him, than to the reigning prince; worshipped the rising sun, courted his favour and friendship, soothed and flattered him; expressing their wishes to see him on the throne, and treated with neglect and contempt their lawful sovereign. Some, contrary to the accents, connect this with the word "walk" ^h; that walk with the second child, join themselves to him, converse with him, and show him great respect and honour: and there are others that, by this second child, understand the poor and wise child, that succeeds the old and foolish king, whom yet, in time, the people grow weary of; such is the levity and inconstancy of people, that they are not long pleased with princes, old or young, wise or foolish. The Targum interprets this of the foresight Solomon had, by a spirit of prophecy, of those that rebelled against his son Rehoboam, and of those that cleaved unto him, who was his second, and reigned in his stead. Noldius ⁱ thinks Solomon refers to the history of his friend Hiram, king of Tyre, whose kingdom, in his and in his son's time, was very large, flourishing, and opulent, but in a following reign not so; and he renders and paraphrases the words thus,

""I saw all the works under the sun; with Baleazarus, the son of a friend" (Hiram, for שני, rendered "second", is the same as חבר, "a friend"), "who shall stand" or "reign after him: there is no end of all the people",'' &c.

the kingdom in those two reigns being flourishing; yet posterity shall not rejoice in him, in Abdastratus, the grandson of Hiram, destroyed by the four sons of his nurse ^k.

Gill: Ecc 4:16

There is no end of all the people, even of all that have been before them,.... Before the present generation, the living that walked under the sun; a vast number they were that lived before them, and they were of the same restless temper and disposition; changeable in their affection and behaviour towards their governors; no end of their number, nor any stable affection for, nor settled satisfaction in, their rulers; but this itch of novelty, of having new princes over them, went from age to age, from generation to generation. Some understand this of the king and his son, the predecessor and successor, and of those that went before them; and of their behaviour to the kings that reigned before them; the people have not their end or satisfaction in their governors, but are restless: which comes to the same sense;

they also that come after shall not rejoice in him; that come after the present generation, and after both the reigning prince, and even after his successor; they will not rejoice long in him that shall be upon the throne after them, any more than the present subjects of the old king, or those that now pay their court to the heir apparent; they will be so far from rejoicing in him, that they will loath and despise him, and wish him dead or dethroned, and another in his room.

Surely this also is vanity and vexation of spirit; to a king, to see himself thus used by his subjects; for a short time extolled and praised, and then despised and forsaken.

Commentary -- Verse Notes / Footnotes

NET Notes: Ecc 4:1

¹ tn The prefixed vav on וְשַׁבְתִּי (vÿshavti, vav + perfect 1st person common singular from שׁוּב, shuv, “to turn”) might be: (1) introductory (and left untranslated): “I observed again”; (2) consequence of preceding statement: “So I observed again”; or (3) continuation of preceding statement: “And I observed again.”

sn This section is closely related to the preceding: Qoheleth’s observation of oppression (4:1-3) links back to his previous observation of oppression and injustice (3:16). It stands in stark contrast with his admonition for man to enjoy life on earth as the reward for one’s work (3:22). Now, Qoheleth turns his attention to consider the sorry fate of those who are not able to enjoy life on earth and their work because of oppression (4:1-3), over-obsessive competitiveness (4:4-6), and loneliness (4:7-12).

² tn Heb “I turned and I saw.” The phrase וָאֶרְאֶה…וְשַׁבְתִּי (vÿshavti… va’er’eh, “I turned and I saw”) is a verbal hendiadys (the two verbs represent one common idea). Normally in a verbal hendiadys, the first verb functions adverbially, modifying the second verb which retains its full verbal force. The verb וְשַׁבְתִּי (vav + perfect 1st person common singular from שׁוּב “to turn”) is used idiomatically to denote repetition: “to return and do” = “to do again” (e.g., Gen 26:18; 30:31; 43:2) or “to do repeatedly” (e.g., Lam 3:3); see HALOT 1430 s.v. שׁוב 5; BDB 998 s.v. שׁוּב 8; GKC 386 §120.e: “I observed again” or “I repeatedly observed.” On the other hand, the shift from the perfect וְשַׁבְתִּי to the preterite וָאֶרְאֶה (vav + Qal preterite 1st person common singular from רָאָה, ra’ah, “to see”) might indicate a purpose clause: “I turned [my mind] to consider.” The preterite וָאֶרְאֶה follows the perfect וְשַׁבְתִּי. When a wayyiqtol form (vav + preterite) follows a perfect in reference to a past-time situation, the preterite also represents a past-time situation. Its aspect is based on the preceding perfect. In this context, the perfect and preterite may denote definite past or indefinite past action (“I turned and considered” as hendiadys for “I observed again” or “I repeatedly observed”) or past telic action (“I turned [my mind] to consider”). See IBHS 554-55 §33.3.1a.

³ tn Heb “all the oppressions” or “all the oppression”; alternately, “all the various kinds of oppression.” The term עֹשֶׁק (’osheq) denotes “oppression,” e.g., Jer 6:6; 22:17; Ezek 18:18; 22:7, 12, 29; Pss 73:8; 119:134 (see HALOT 897 s.v. עֹשֶׁק 1; BDB 799 s.v. עֹשֶׁק 1). It occurs several times in the book, always in reference to personal rather than national oppression (4:1; 5:8 ET [5:7 HT]; 7:7). The noun הָעֲשֻׁקִים (ha’ashuqim) is plural and articular (Heb “the oppressions”). The article indicates a generic class (“oppression”). The plural may be classified in one of two ways: (1) a plural of number, which refers to specific kinds of oppression that occur on earth: “the various kinds of oppression”; (2) an abstract plural, which is used to refer to abstract concepts: “the oppression”; or (3) a plural of intensity, which describes the oppression at hand as particularly grievous: “awful oppression” or “severe oppression.” The LXX renders it as a plural of number: συκοφαντίας (sukofantias, “oppressions”), as does the Vulgate. Most English versions treat it as a plural of number: “the oppressions” (KJV, ASV, NAB, RSV, NRSV, MLB, YLT); however, a few treat it as an abstract plural: “the oppression” (NJPS, NIV, Moffatt).

⁴ tn Heb “is done.” The term נַעֲשִׂים (na’asim, Niphal participle mpl from עָשַׂה, ’asah, “to do”) is a probably a verbal use of the participle rather than a substantival use (NEB: “all the acts of oppression”). This verbal use of the participle depicts durative or universal gnomic action. It emphasizes the lamentable continuity of oppression throughout human history. The English versions translate it variously: “[all the oppressions that] are done” (KJV, ASV, Douay, YLT), “[all the oppression] that goes on” (NJPS, Moffatt), “[all the oppressions] that are practiced” (RSV, NRSV), “[all the oppressions] that occur” (MLB), “[all the acts of oppression] which were being done” (NASB), “[all the oppressions] that take place” (NAB), “[all the oppression] that was taking place” (NIV).

⁵ tn Heb “under the sun.”

⁶ tn Heb “and behold.” The deictic particle וְהִנֵּה (vÿhinneh, “and behold!”) often occurs after verbs of perceiving, such as רָאָה, ra’ah, “to see” (e.g., Gen 19:28; 22:13; Exod 3:2; Lev 13:8). It introduces the content of what the character or speaker saw (HALOT 252 s.v. הִנֵּה 8). It is used for rhetorical emphasis, to draw attention to the following statement (e.g., Gen 1:29; 17:20; Num 22:32; Job 1:19; cf. HALOT 252 s.v. 5). It often introduces something surprising or unexpected (e.g., Gen 29:6; Num 25:6; cf. HALOT 252 s.v. 6).

⁷ tn The term הָעֲשֻׁקִים (ha’ashuqim, Qal passive participle mpl from עָשַׁק, ’ashaq, “to oppress”) is a passive form, emphasizing that they are the objects of oppression at the hands of their oppressors. The participle functions as a noun, emphasizing the durative aspect of their condition and that this was the singular most characteristic attribute of this group of people: Their lives were marked by oppression.

⁸ tn Heb “the tear of the oppressed.” Alternately, “the oppressed [were in] tears.” The singular noun דִּמְעָה (dim’ah, “tear”) is used as a collective for “tears” (2 Kgs 20:5; Isa 16:9; 25:8; 38:5; Jer 8:23; 19:7; 13:17; 14:17; 31:16; Ezek 24:16; Mal 2:13; Pss 6:7; 39:13; 42:4; 56:9; 80:6; 116:8; 126:5; Lam 1:2; 2:18; Eccl 4:1); see HALOT 227 s.v. דִּמְעָה; BDB 199 s.v. דִּמְעָה. It is often used in reference to lamentation over calamity, distress, or oppression (e.g., Ps 6:7; Lam 1:2; 2:11; Jer 9:17; 13:17; 14:17). The LXX translated it as singular δάκρουν (dakroun, “the tear”); however, the Vulgate treated it as a collective (“the tears”). Apart from the woodenly literal YLT (“the tear”), the major English versions render this as a collective: “the tears” or “tears” (KJV, ASV, NEB, NAB, NASB, RSV, NRSV, NJPS, MLB, NIV). The term דִּמְעָה functions as a metonymy of association for “weeping” (e.g., Isa 16:9; 8:23): “the oppressed [were weeping with] tears.” The genitive construct דִּמְעָת הָעֲשֻׁקִים (dim’at ha’ashuqim, literally, “tear of the oppressed”) is a subjective genitive construction, that is, the oppressed are weeping. The singular דִּמְעָת (dim’at, “tear”) is used as a collective for “tears.” This entire phrase, however, is still given a woodenly literal translation by most English versions: “the tears of the oppressed” (NEB, NAB, ASV, NASB, RSV, NRSV, MLB, NIV, NJPS). Some paraphrases attempt to fill out the meaning, e.g., “the oppressed were in tears” (Moffatt).

⁹ tn Heb “comforts.” The verb נָחַם (nakham, “to comfort”) is used as a metonymy of effect (i.e., comfort) for cause (i.e., deliverance), e.g., it is used in parallelism with גָאַל (ga’al, “to deliver”) in Isa 52:9 (see E. W. Bullinger, Figures of Speech, 560-67).

¹⁰ tn Heb “from the hand of their oppressors is power.”

NET Notes: Ecc 4:2

¹ tn The verb שָׁבַח (shavakh) has a two-fold range of meaning: (1) “to praise; to laud”; and (2) “to congratulate” (HALOT 1387 s.v. I שׁבח; BDB 986 s.v. II שָׁבַח). The LXX translated it as ἐπῄνεσα (ephnesa, “I praised”). The English versions reflect the range of possible meanings: “praised” (KJV, ASV, Douay); “congratulated” (MLB, NASB); “declared/judged/accounted/thought…fortunate/happy” (NJPS, NEB, NIV, RSV, NRSV, NAB).

² tn Heb “the dead who had already died.”

³ tn Heb “the living who are alive.”

NET Notes: Ecc 4:3

¹ tn The word “born” does not appear in the Hebrew text, but is supplied in the translation for clarity.

² tn Heb “under the sun.”

NET Notes: Ecc 4:4

¹ tn Heb “saw.”

² tn Heb “all the toil and all the skill.” This Hebrew clause (אֶת־כָּל־עָמָל וְאֵת כָּל־כִּשְׁרוֹן, ’et-kol-’amal vÿ’et kol-kishron) is a nominal hendiadys (a figurative expression in which two independent phrases are used to connote the same thing). The second functions adverbially, modifying the first, which retains its full nominal function: “all the skillful work.”

³ tn The phrase “nothing more than” does not appear in the Hebrew text, but is supplied in the translation for clarity.

⁴ tn The noun קִנְאַה (qin’ah, “competition”) has a wide range of meanings: “zeal; jealousy; envy; rivalry; competition; suffering; animosity; anger; wrath” (HALOT 1110 s.v.; BDB 888 s.v.). Here, as in 9:6, it denotes “rivalry” (BDB 888 s.v. 1) or “competitive spirit” (HALOT 1110 s.v. 1.b). The LXX rendered it ζῆλος (zhlos, “envy; jealousy”). The English versions reflect this broad range: “rivalry” (NEB, NAB, NASB), “envy” (KJV, ASV, RSV, NRSV, MLB, NIV, NJPS), and “jealousy” (Moffatt).

⁵ tn Heb “a man and his neighbor.”

⁶ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.

NET Notes: Ecc 4:5

¹ tn Heb “the fool folds his hands.” The Hebrew idiom means that he does not work (e.g., Prov 6:10; 24:33). In the translation the words “and does no work” (which do not appear in the Hebrew text) have been supplied following the idiom to clarify what is meant.

² tn Heb “and eats his own flesh.” Most English versions render the idiom literally: “and eats/consumes his flesh” (KJV, AS, NASB, NAB, RSV, NRSV, NJPS). However, a few versions attempt to explain the idiom: “and lets life go to ruin” (Moffatt), “and wastes away” (NEB), “and ruins himself” (NIV).

NET Notes: Ecc 4:6

¹ sn Qoheleth lists three approaches to labor: (1) the competitive workaholic in 4:4, (2) the impoverished sluggard in 4:5, and (3) the contented laborer in 4:6. The balanced approach rebukes the two extremes.

NET Notes: Ecc 4:7

¹ tn The prefixed vav on וְשַׁבְתִּי (vÿshavti, vav + perfect 1st person common singular from שׁוּב, shuv, “to turn”) might be: (1) introductory (and left untranslated): “I observed again…”; (2) consequence of preceding statement: “So I observed again…”; or (3) continuation of preceding statement: “And I observed again….”

² tn Heb “I turned and I saw…”; or “I again considered.” The Hebrew phrase וָאֶרְאֶה…וְשַׁבְתִּי (vÿshavti…va’er’eh, “I turned and I saw”) is a verbal hendiadys (the two verbs represent one common idea). Normally in a verbal hendiadys, the first verb functions adverbially, modifying the second verb which retains its full verbal force. The verb שׁוּב (shuv, “to turn”) is used idiomatically to denote repetition: “to return and do” = “to do again” (e.g., Gen 26:18; 30:31; 43:2) or “to do repeatedly” (e.g., Lam 3:3); see HALOT 1430 s.v. שׁוב 5; BDB 998 s.v. שׁוּב 8; GKC 386 §120.e: “I observed again” or “I repeatedly observed.” On the other hand, the shift from the perfect וְשַׁבְתִּי (vav + perfect 1st person common singular from שׁוּב, “to turn”) to the preterite וָאֶרְאֶה (vav + Qal preterite 1st person common singular from רָאָה, ra’ah, “to see”) might indicate a purpose clause: “I turned [my mind] to consider….” The preterite וָאֶרְאֶה follows the perfect וְשַׁבְתִּי. When a wayyiqtol form (vav + preterite) follows a perfect in reference to a past-time situation, the preterite also represents a past-time situation. Its aspect is based on the preceding perfect. In this context, the perfect and preterite may denote definite past or indefinite past action (“I turned and considered …” as hendiadys for “I observed again” or “I repeatedly observed”) or past telic action (“I turned [my mind] to consider…”). See IBHS 554-55 §33.3.1a.

³ tn The word “another” does not appear in the Hebrew text, but is supplied in the translation for clarity.

⁴ tn Heb “under the sun.”

NET Notes: Ecc 4:8

¹ tn Heb “There is one and there is not a second.”

² tn Heb “son nor brother.” The terms “son” and “brother” are examples of synecdoche of specific (species) for the general (genus). The term “son” is put for offspring, and “brother” for siblings (e.g., Prov 10:1).

³ tn Heb “his eye.” The term “eye” is a synecdoche of part (i.e., the eye) for the whole (i.e., the whole person); see E. W. Bullinger, Figures of Speech, 647.

⁴ tn The phrase “he laments” is not in the Hebrew text, but is supplied in the translation for clarity. The direct discourse (“For whom am I toiling and depriving myself of pleasure?”) is not introduced with an introductory structure. As in the LXX, some translations suggest that these words are spoken by a lonely workaholic, e.g., “He says…” (NAB, NEB, ASV, NIV, NRSV). Others suggest that this is a question that he never asks himself, e.g., “Yet he never asks himself…” (KJV, RSV, MLB, YLT, Douay, NASB, Moffatt).

⁵ tn Heb “my soul.”

⁶ tn This rhetorical question is an example of negative affirmation, that is, it expects a negative answer: “No one!” (see E. W. Bullinger, Figures of Speech, 949-51).

⁷ tn The adjective רָע (ra’, “evil”) here means “misfortune” (HALOT 1263 s.v. רָעָה 4) or “injustice, wrong” (HALOT 1262 s.v. רָעָה 2.b). The phrase עִנְיַן רָע (’inyan ra’, “unhappy business; rotten business; grievous task”) is used only in Ecclesiastes (1:13; 2:23, 26; 3:10; 4:8; 5:2, 13; 8:16). It is parallel with הֶבֶל (hevel, “futile”) in 4:8, and describes a “grave misfortune” in 5:13. The noun עִנְיַן (’inyan, “business”) refers to something that keeps a person occupied or busy: “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). The related verb עָנָה (’anah) means “to be occupied; to be busy with (בְּ, bet),” e.g., Eccl 1:13; 3:10; 5:19 (HALOT 854 s.v. III עָנָה; BDB 775 s.v. II עָנָה). The noun is from the Aramaic loanword עִנְיָנָא (’inyana’, “concern; care.” The verb is related to the Aramaic verb “to try hard,” the Arabic verb “to be busily occupied; to worry; to be a matter of concern,” and the Old South Arabic root “to be troubled; to strive with” (HALOT 854 s.v. III ענה). HALOT 857 s.v. עִנְיָן renders the phrase as “unhappy business” here. The phrase עִנְיַן רָע, is treated creatively by English versions: KJV, ASV “sore travail”; YLT “sad travail”; Douay “grievous vexation”; RSV, NRSV, NJPS “unhappy business”; NEB, Moffatt “sorry business”; NIV “miserable business”; NAB “worthless task”; NASB “grievous task”; MLB “sorry situation”; NLT “depressing.”

NET Notes: Ecc 4:9

¹ tn Heb “they have.”

² tn Heb “a good reward.”

NET Notes: Ecc 4:10

¹ tn Heb “woe to him.”

NET Notes: Ecc 4:12

¹ tn The verbal root תקף means “to overpower; to prevail over” e.g., Job 14:20; 15:24; Eccl 4:12; 6:10 (HALOT 1786 s.v. תקף).

NET Notes: Ecc 4:14

¹ tn Heb “came from the house of bonds.”

² tn The phrase “what would become” is not in the Hebrew text, but is supplied in the translation for clarity. However, it is not altogether clear whether the 3rd person masculine singular suffix (“his”) on בְּמַלְכוּתוֹ (bÿmalkhuto, “his kingdom”) refers to the old foolish king or to the poor but wise youth of 4:13.

NET Notes: Ecc 4:15

¹ tn Heb “under the sun.”

² tn Heb “the second youth.” It is not clear whether “the second” (הַשֵּׁנִי, hasheni) refers to the young man who succeeds the old king or a second youthful successor.

³ tn The verb עָמַד (’amad, “to stand”) may denote “to arise; to appear; to come on the scene” (e.g., Ps 106:30; Dan 8:22, 23; 11:2-4; 12:1; Ezra 2:63; Neh 7:65); cf. BDB 764 s.v. עָמַד 6.a; HALOT 840 s.v. עמד 1.a.

NET Notes: Ecc 4:16

¹ tn Heb “the people.” The term עַם (’am, “people”) can refer to the subjects of the king (BDB 766 s.v. עַם 2).

² tn Heb “those who were before them.”

³ tn Heb “those coming after.” The Hebrew term הָאַחֲרוֹנִים (ha’akharonim, “those coming after”) is derived from the preposition אַחַר (’akhar, “behind”). When used in reference to time, it refers to future generations (e.g., Deut 29:21; Pss 48:14; 78:4, 6; 102:19; Job 18:20; Eccl 1:11; 4:16); cf. HALOT 36 s.v. אַחַר B.3; BDB 30 s.v. אַחַר 2.b).

⁴ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.

Geneva Bible: Ecc 4:1

So ^{( a )} I returned, and considered all the oppressions that are done under the sun: and behold the tears of [such as were] oppressed, and they had no comforter; and on the side of their oppressors [there was] power; but they had no comforter.

^{( a )} He makes here another discourse with himself concerning the tyranny of them that oppressed the poor.

Geneva Bible: Ecc 4:2

Wherefore I praised the ^{( b )} dead who are already dead more than the living who are yet alive.

^{( b )} Because they are no longer subject to these oppressions.

Geneva Bible: Ecc 4:3

Yea, ^{( c )} better [is he] than both they, who hath not yet been, who hath not seen the evil work that is done under the sun.

^{( c )} He speaks according to the judgment of the flesh which cannot abide to feel or see troubles.

Geneva Bible: Ecc 4:4

Again, I considered all labour, and every ^{( d )} right work, that for this a man is envied by his neighbour. This [is] also vanity and vexation of spirit.

^{( d )} The more perfect that the work is, the more it is envied by the wicked.

Geneva Bible: Ecc 4:5

The fool foldeth his hands together, and ^{( e )} eateth his own flesh.

^{( e )} For idleness he is compelled to destroy himself.

Geneva Bible: Ecc 4:9

^{( f )} Two [are] better than one; because they have a good reward for their labour.

^{( f )} As when man is alone, he can neither help himself nor others, he shows that men should live in mutual society to the intent that they may be profitable one to another, and that their things may increase.

Geneva Bible: Ecc 4:12

And if one prevaileth against him, two shall withstand him; and a threefold ^{( g )} cord is not quickly broken.

^{( g )} By this proverb he declares how necessary it is, that men should live in society.

Geneva Bible: Ecc 4:14

For out of ^{( h )} prison he cometh to reign; though also [he that is] ^{( i )} born in his kingdom becometh poor.

^{( h )} That is, from a poor and base estate or out of trouble and prison as Joseph did, (Gen 41:14).

^{( i )} Meaning, that is born a king.

Geneva Bible: Ecc 4:15

I considered all the living who walk under the sun, ^{( k )} with the second child that shall stand up in his stead.

^{( k )} Who follow and flatter the king's son, or him that will succeed to enter into credit with them in hope of gain.

Geneva Bible: Ecc 4:16

[There is] no ^{( l )} end of all the people, [even] of all that have been before them: they also that come after shall not rejoice in him. Surely this also [is] vanity and vexation of spirit.

^{( l )} They never cease by all means to creep into favour, but when they do not obtain their greedy desires they think themselves abused, as others have been in times past, and so care no more for him.

Commentary -- Verse Range Notes

TSK Synopsis: Ecc 4:1-16

1 Vanity is increased unto men by oppression;

4 by envy;

5 by idleness;

7 by covetousness;

9 by solitariness;

13 by wilfulness.

MHCC: Ecc 4:1-3

It grieved Solomon to see might prevail against right. Wherever we turn, we see melancholy proofs of the wickedness and misery of mankind, who try to create trouble to themselves and to each other. Being thus hardly used, men are tempted to hate and despise life. But a good man, though badly off while in this world, cannot have cause to wish he had never been born, since he is glorifying the Lord, even in the fires, and will be happy at last, for ever happy. Ungodly men have most cause to wish the continuance of life with all its vexations, as a far more miserable condition awaits them if they die in their sins. If human and worldly things were our chief good, not to exist would be preferable to life, considering the various oppressions here below.

MHCC: Ecc 4:4-6

Solomon notices the sources of trouble peculiar to well-doers, and includes all who labour with diligence, and whose efforts are crowned with success. They often become great and prosperous, but this excites envy and opposition. Others, seeing the vexations of an active course, foolishly expect more satisfaction in sloth and idleness. But idleness is a sin that is its own punishment. Let us by honest industry lay hold on the handful, that we may not want necessaries, but not grasp at both hands full, which would only create vexation of spirit. Moderate pains and gains do best.

MHCC: Ecc 4:7-8

Frequently, the more men have, the more they would have; and on this they are so intent, that they get no enjoyment from what they have. Selfishness is the cause of this evil. A selfish man cares for nobody; there is none to take care of but himself, yet he will scarcely allow necessary rest to himself, and the people he employs. He never thinks he has enough. He has enough for his calling, for his family, but he has not enough for his eyes. Many are so set upon the world, that in pursuit of it they bereave themselves, not only of the favour of God and eternal life, but of the pleasures of this life. The distant relations or strangers who inherit such a man's wealth, never thank him. Covetousness gathers strength by time and habit; men tottering on the brink of the grave, grow more grasping and griping. Alas, and how often do we see men professing to be followers of Him, who, " though he was rich, for our sakes became poor," anxiously scraping money together and holding it fast, excusing themselves by common-place talking about the necessity of care, and the danger of extravagance!

MHCC: Ecc 4:9-12

Surely he has more satisfaction in life, who labours hard to maintain those he loves, than the miser has in his toil. In all things union tends to success and safety, but above all, the union of Christians. They assist each other by encouragement, or friendly reproof. They warm each other's hearts while they converse together of the love of Christ, or join in singing his praises. Then let us improve our opportunities of Christian fellowship. In these things all is not vanity, though there will be some alloy as long as we are under the sun. Where two are closely joined in holy love and fellowship, Christ will by his Spirit come to them; then there is a threefold cord.

MHCC: Ecc 4:13-16

People are never long easy and satisfied; they are fond of changes. This is no new thing. Princes see themselves slighted by those they have studied to oblige; this is vanity and vexation of spirit. But the willing servants of the Lord Jesus, our King, rejoice in him alone, and they will love Him more and more to all eternity.

Matthew Henry: Ecc 4:1-3

Solomon had a large soul (1Ki 4:29) and it appeared by this, among other things, that he had a very tender concern for the miserable part of mankind and took cognizance of the afflictions of the afflicted. He had taken the oppressors to task (Ecc 3:16, Ecc 3:17) and put them in mind of the judgment to come, to be a curb to their insolence; now here he observes the oppressed. This he did, no doubt, as a prince, to do them justice and avenge them of their adversaries, for he both feared God and regarded men; but here he does it as a preacher, and shows,

I. The troubles of their condition (Ecc 4:1); of these he speaks very feelingly and with compassion. It grieved him, 1. To see might prevailing against right, to see so much oppression done under the sun, to see servants, and labourers, and poor workmen, oppressed by their masters, who take advantage of their necessity to impose what terms they please upon them, debtors oppressed by cruel creditors and creditors too by fraudulent debtors, tenants oppressed by hard landlords and orphans by treacherous guardians, and, worst of all, subjects oppressed by arbitrary princes and unjust judges. Such oppressions are done under the sun; above the sun righteousness reigns for ever. Wise men will consider these oppressions, and contrive to do something for the relief of those that are oppressed. Blessed is he that considers the poor. 2. To see how those that were wronged laid to heart the wrongs that were done them. He beheld the tears of such as were oppressed, and perhaps could not forbear weeping with them. The world is a place of weepers; look which way we will, we have a melancholy scene presented to us, the tears of those that are oppressed with one trouble or other. They find it is to no purpose to complain, and therefore mourn in secret (as Job, Job 16:20; Job 30:28); but Blessed are those that mourn. 3. To see how unable they were to help themselves: On the side of their oppressors there was power, when they had done wrong, to stand to it and make good what they had done, so that the poor were borne down with a strong hand and had no way to obtain redress. It is sad to see power misplaced, and that which was given men to enable them to do good perverted to support them in doing wrong. 4. To see how they and their calamities were slighted by all about them. They wept and needed comfort, but there was none to do that friendly office: They had no comforter; their oppressors were powerful and threatening, and therefore they had no comforter; those that should have comforted them durst not, for fear of displeasing the oppressors and being made their companions for offering to be their comforters. It is sad to see so little humanity among men.

II. The temptations of their condition. Being thus hardly used, they are tempted to hate and despise life, and to envy those that are dead and in their graves, and to wish they had never been born (Ecc 4:2, Ecc 4:3); and Solomon is ready to agree with them, for it serves to prove that all is vanity and vexation, since life itself is often so; and if we disregard it, in comparison with the favour and fruition of God (as St. Paul, Act 20:24, Phi 1:23), it is our praise, but, if (as here) only for the sake of the miseries that attend it, it is our infirmity, and we judge therein after the flesh, as Job and Elijah did. 1. He here thinks those happy who have ended this miserable life, have done their part and quitted the stage; " I praised the dead that are already dead, slain outright, or that had a speedy passage through the world, made a short cut over the ocean of life, dead already, before they had well begun to live; I was pleased with their lot, and, had it been in their own choice, should have praised their wisdom for but looking into the world and then retiring, as not liking it. I concluded that it is better with them than with the living that are yet alive and that is all, dragging the long and heavy chain of life, and wearing out its tedious minutes."This may be compared not with Job 3:20, Job 3:21, but with Rev 14:13, where, in times of persecution (and such Solomon is here describing), it is not the passion of man, but the Spirit of God, that says, Blessed are the dead which die in the Lord from henceforth. Note, The condition of the saints that are dead, and gone to rest with God, is upon many accounts better and more desirable than the condition of living saints that are yet continued in their work and warfare. 2. He thinks those happy who never began this miserable life; nay, they are happiest of all: He that has not been is happier than both they. Better never to have been born than be born to see the evil work that is done under the sun, to see so much wickedness committed, so much wrong done, and not only to be in no capacity to mend the matter, but to suffer ill for doing well. A good man, how calamitous a condition soever he is in in this world, cannot have cause to wish he had never been born, since he is glorifying the Lord even in the fires, and will be happy at last, for ever happy. Nor ought any to wish so while they are alive, for while there is life there is hope; a man is never undone till he is in hell.

Matthew Henry: Ecc 4:4-6

Here Solomon returns to the observation and consideration of the vanity and vexation of spirit that attend the business of this world, which he had spoken of before, Ecc 2:11.

I. If a man be acute, and dexterous, and successful in his business, he gets the ill-will of his neighbours, Ecc 4:4. Though he takes a great deal of pains, and goes through all travail, does not get his estate easily, but it costs him a great deal of hard labour, nor does he get it dishonestly, he wrongs no man, defrauds no man, but by every right work, by applying himself to his own proper business, and managing it by all the rules of equity and fair dealing, yet for this he is envied of his neighbour, and the more for the reputation he has got by his honesty. This shows, 1. What little conscience most men have, that they will bear a grudge to a neighbour, give him an ill word and do him an ill turn, only because he is more ingenious and industrious than themselves, and has more of the blessing of heaven. Cain envied Abel, Esau Jacob, and Saul David, and all for their right works. This is downright diabolism. 2. What little comfort wise and useful men must expect to have in this world. Let them behave themselves ever so cautiously, they cannot escape being envied; and who can stand before envy? Pro 27:4. Those that excel in virtue will always be an eye-sore to those that exceed in vice, which should not discourage us from any right work, but drive us to expect the praise of it, not from men, but from God, and not to count upon satisfaction and happiness in the creature; for, if right works prove vanity and vexation of spirit, no works under the sun can prove otherwise. But for every right work a man shall be accepted of his God, and then he needs not mind though he be envied of his neighbour, only it may make him love the world the less.

II. If a man be stupid, and dull, and blundering in his business, he does ill for himself (Ecc 4:5): The fool that goes about his work as if his hands were muffled and folded together, that does every thing awkwardly, the sluggard (for he is a fool) that loves his ease and folds his hands together to keep them warm, because they refuse to labour, he eats his own flesh, is a cannibal to himself, brings himself into such a poor condition that he has nothing to eat but his own flesh, into such a desperate condition that he is ready to eat his own flesh for vexation. He has a dog's life - hunger and ease. Because he sees active men that thrive in the world envied, he runs into the other extreme; and, lest he should be envied for his right works, he does every thing wrong, and does not deserve to be pitied. Note, Idleness is a sin that is its own punishment. The following words (Ecc 4:6), Better is a handful with quietness than both the hands full with travail and vexation of spirit, may be taken either, 1. As the sluggard's argument for the excuse of himself in his idleness. He folds his hands together, and abuses and misapplies a good truth for his justification, as if, because a little with quietness is better than abundance with strife, therefore a little with idleness is better than abundance with honest labour: thus wise in his own conceit is he, Pro 26:16. But, 2. I rather take it as Solomon's advice to keep the mean between that travail which will make a man envied and that slothfulness which will make a man eat his own flesh. Let us by honest industry lay hold on the handful, that we may not want necessaries, but not grasp at both the hands full, which will but create us vexation of spirit. Moderate pains and moderate gains will do best. A man may have but a handful of the world, and yet may enjoy it and himself with a great deal of quietness, with content of mind, peace of conscience, and the love and good-will of his neighbours, while many that have both their hands full, have more than heart could wish, have a great deal of travail and vexation with it. Those that cannot live on a little, it is to be feared, would not live as they should if they had ever so much.

Matthew Henry: Ecc 4:7-12

Here Solomon fastens upon another instance of the vanity of this world, that frequently the more men have of it the more they would have; and on this they are so intent that they have no enjoyment of what they have. Now Solomon here shows,

I. That selfishness is the cause of this evil (Ecc 4:7, Ecc 4:8): There is one alone, that minds none but himself, cares for nobody, but would, if he could, be placed alone in the midst of the earth; there is not a second, nor does he desire there should be: one mouth he thinks enough in a house, and grudges every thing that goes beside him. See how this covetous muckworm is here described. 1. He makes himself a mere slave to his business. Though he has no charge, neither child nor brother, none to take care of but himself, none to hang upon him, or draw from him, no poor relations, nor dares he marry, for fear of the expense of a family, yet is there no end of his labour; he is at it night and day, early and late, and will scarcely allow necessary rest to himself and those he employs. He does not confine himself within the bounds of his own calling, but is for having a hand in any thing that he can get by. See Psa 127:2. 2. He never thinks he has enough: His eye is not satisfied with riches. Covetousness is called the lust of the eye (1Jo 2:16) because the beholding of it with his eyes is all that the worldling seems to covet, Ecc 5:11. He has enough for his back (as bishop Reynolds observes), for his belly, for his calling, for his family, for his living decently in the world, but he has not enough for his eyes. Though he can but see it, can but count his money, and not find in his heart to use it, yet he is not easy because he has not more to regale his eyes with. 3. He denies himself the comfort of what he has: he bereaves his soul of good. If our souls are bereaved of good, it is we ourselves that do bereave them. Others may bereave us of outward good, but cannot rob us of our graces and comforts, our spiritual good things. It is our own fault if we do not enjoy ourselves. Yet many are so set upon the world that, in pursuit of it, they bereave their souls of good here and for ever, make shipwreck of faith and of a good conscience, bereave themselves not only of the favour of God and eternal life, but of the pleasures of this world too and this present life. Worldly people, pretending to be wise for themselves, are really enemies to themselves. 4. He has no excuse for doing this: He has neither child nor brother, none that he is bound to, on whom he may lay out what he has to his satisfaction while he lives, none that he has a kindness for, for whom he may lay it up to his satisfaction and to whom he may leave it when he dies, none that are poor or dear to him. 5. He has not consideration enough to show himself the folly of this. He never puts this question to himself, " For whom do I labour thus? Do I labour, as I should, for the glory of God, and that I may have to give to those that need? Do I consider that it is but for the body that I am labouring, a dying body; it is for others, and I know not for whom - perhaps for a fool, that will scatter it as fast as I have gathered it - perhaps for a foe, that will be ungrateful to my memory?"Note, It is wisdom for those that take pains about this world to consider whom they take all this pains for, and whether it be really worth while to bereave themselves of good that they may bestow it on a stranger. If men do not consider this, it is vanity, and a sore travail; they shame and vex themselves to no purpose.

II. That sociableness is the cure of this evil. Men are thus sordid because they are all for themselves. Now Solomon shows here, by divers instances, that it is not good for man to be alone (Gen 2:18); he designs hereby to recommend to us both marriage and friendship, two things which covetous misers decline, because of the charge of them; but such are the comfort and advantage of them both, if prudently contracted, that they will very well quit cost. Man, in paradise itself, could not be happy without a mate, and therefore is no sooner made than matched. 1. Solomon lays this down for a truth, That two are better than one, and more happy jointly than either of them could be separately, more pleased in one another than they could be in themselves only, mutually serviceable to each other's welfare, and by a united strength more likely to do good to others: They have a good reward of their labour; whatever service they do, it is returned to them another way. He that serves himself only has himself only for his paymaster, and commonly proves more unjust and ungrateful to himself than his friend, if he should serve him, would be to him; witness him that labours endlessly and yet bereaves his soul of good; he has no reward of his labour. But he that is kind to another has a good reward; the pleasure and advantage of holy love will be an abundant recompence for all the work and labour of love. Hence Solomon infers the mischief of solitude: Woe to him that is alone. He lies exposed to many temptations which good company and friendship would prevent and help him to guard against; he wants that advantage which a man has by the countenance of his friend, as iron has of being sharpened by iron. A monastic life then was surely never intended for a state of perfection, nor should those be reckoned the greatest lovers of God who cannot find in their hearts to love any one else. 2. He proves it by divers instances of the benefit of friendship and good conversation. (1.) Occasional succour in an exigency. It is good for two to travel together, for if one happen to fall, he may be lost for want of a little help. If a man fall into sin, his friend will help to restore him with the spirit of meekness; if he fall into trouble, his friend will help to comfort him and assuage his grief. (2.) Mutual warmth. As a fellow-traveller is of use ( amicus pro vehiculo - a friend is a good substitute for a carriage ) so is a bedfellow: If two lie together, they have heat. So virtuous and gracious affections are excited by good society, and Christians warm one another by provoking one another to love and to good works. (3.) United strength. If an enemy find a man alone, he is likely to prevail against him; with his own single strength he cannot make his part good, but, if he have a second, he may do well enough: two shall withstand him. "You shall help me against my enemy, and I will help you against yours;"according to the agreement between Joab and Abishai (2Sa 10:11), and so both are conquerors; whereas, acting separately, both would have been conquered; as was said of the ancient Britons, when the Romans invaded them, Dum singuli pugnant, universi vincuntur - While they fight in detached parties, they sacrifice the general cause. In our spiritual warfare we may be helpful to one another as well as in our spiritual work; next to the comfort of communion with God, is that of the communion of saints. He concludes with this proverb, A threefold cord is not easily broken, any more than a bundle of arrows, though each single thread, and each single arrow, is. Two together he compares to a threefold cord; for where two are closely joined in holy love and fellowship, Christ will by his Spirit come to them, and make the third, as he joined himself to the two disciples going to Emmaus, and then there is a threefold cord that can never be broken. They that dwell in love, dwell in God, and God in them.

Matthew Henry: Ecc 4:13-16

Solomon was himself a king, and therefore may be allowed to speak more freely than another concerning the vanity of kingly state and dignity, which he shows here to be an uncertain thing; he had before said so (Pro 27:24, The crown doth not endure to every generation ), and his son found it so. Nothing is more slippery than the highest post of honour without wisdom and the people's love.

I. A king is not happy unless he have wisdom, Ecc 4:13, Ecc 4:14. He that is truly wise, prudent, and pious, though he be poor in the world, and very young, and upon both accounts despised and little taken notice of, is better, more truly valuable and worthy of respect, is likely to do better for himself and to be a greater blessing to his generation, than a king, than an old king, and therefore venerable both for his gravity and for his dignity, if he be foolish, and knows not how to manage public affairs himself nor will be admonished and advised by others - who knows not to be admonished, that is, will not suffer any counsel or admonition to be given him (no one about him dares contradict him) or will not hearken to the counsel and admonition that are given him. It is so far from being any part of the honour of kings that it is the greatest dishonour to them that can be not to be admonished. Folly and wilfulness commonly go together, and those that most need admonition can worst bear it; but neither age nor titles will secure men respect if they have not true wisdom and virtue to recommend them; while wisdom and virtue will gain men honour even under the disadvantages of youth and poverty. To prove the wise child better than the foolish king he shows what each of them comes to, Ecc 4:14. 1. A poor man by his wisdom comes to be preferred, as Joseph, who, when he was but young, was brought out of prison to be the second man in the kingdom, to which story Solomon seems here to refer. Providence sometimes raises the poor out of the dust, to set them among princes, Psa 113:7, Psa 113:8. Wisdom has wrought not only the liberty of men, but their dignity, raised them from the dunghill, from the dungeon, to the throne. 2. A king by his folly and wilfulness comes to be impoverished. Though he was born in his kingdom, came to it by inheritance, though he has lived to be old in it and has had time to fill his treasures, yet if he take ill courses, and will no more be admonished as he has been, thinking, because he is old, he is past it, he becomes poor; his treasure is exhausted, and perhaps he is forced to resign his crown and retire into privacy.

II. A king is not likely to continue if he have not a confirmed interest in the affections of the people; this is intimated, but somewhat obscurely, in the last two verses. 1. He that is king must have a successor, a second, a child that shall stand up in his stead, his own, suppose, or perhaps that poor and wise child spoken of, Ecc 4:13. Kings, when they grow old, must have the mortification of seeing those that are to jostle them out and stand up in their stead. 2. It is common with the people to adore the rising sun: All the living who walk under the sun are with the second child, are in his interests, are conversant with him, and make their court to him more than to the father, whom they look upon as going off, and despise because his best days are past. Solomon considered this; he saw this to be the disposition of his own people, which appeared immediately after his death, in their complaints of his government and their affectation of a change. 3. People are never long easy and satisfied: There is no end, no rest, of all the people; they are continually fond of changes, and know not what they would have. 4. This is no new thing, but it has been the way of all that have been before them; there have been instances of this in every age: even Samuel and David could not always please. 5. As it has been, so it is likely to be still: Those that come after will be of the same spirit, and shall not long rejoice in him whom at first they seemed extremely fond of. Today, Hosanna - tomorrow, Crucify. 6. It cannot but be a great grief to princes to see themselves thus slighted by those they have studied to oblige and have depended upon; there is no faith in man, no stedfastness. This is vanity and vexation of spirit.

Keil-Delitzsch: Ecc 4:1

"And again I saw all the oppressions that are done under the sun: and behold there the tears of the oppressed, and they have no comforter; and from the hand of their oppressors goeth forth violence; and they have no comforter."Incorrectly Hahn: And anew I saw, - the observation is different from that of Ecc 3:16, though cognate. Thus: And again I saw, - the expression follows the syntactic scheme of Gen 26:18; regarding the fut. consec . brought into view here and at Ecc 4:7. The second העשׁ is part. pass .; the first, as at Job 35:9, and also at Amo 3:9, is abstract ( i.e. , bringing the many separate instances under one general idea) pluraletantum (cf. פּדוּיי , redemti , Isa 35:10; and redemtio, pretium redemtionis , Num 3:46); the plur. נע אשׁר need not appear strange, since even חיּים is connected with the plur. of the pred., e.g. , Psa 31:11; Psa 88:4. דּמעת has, as at Isa 25:8 (cf. Rev 21:4, πᾶν δάκρυον ), a collective sense. The expression כּח ... וּמיּד is singular. According to the most natural impression, it seems to signify: "and from the hand of their oppressors no power of deliverance"(carrying forward אין ); but the parallelism of the palindromically constructed verse (as at Ecc 1:6; Ecc 2:10; Ecc 3:16) excludes this meaning. Thus כּח is here once-nowhere else-used, like the Greek βία , in the sense of violence; Luzzatto prefers the reading וּביד , by which the expression would be in conformity with the linguistic usage; but also מיד is explained: the force which they have in their hands is, in going forth from their hands, thought of as abused, and, as taking the form of שׁד or חזקה . In view of this sorrow which men bring upon their fellow-men, life for Koheleth lost all its worth and attraction.

Keil-Delitzsch: Ecc 4:2-3

"And I praised the dead who were long ago dead, more than the living who are yet in life; and as happier than both, him who has not yet come into existence, who hath not seen the evil work which is done under the sun." ושׁבּח is hardly thought of as part., like יוּקשׁים = מיקּשׁים , Ecc 9:12; the m of the part . Pih . is not usually thrown away, only מהר , Zep 1:14, is perhaps = ממהר , but for the same reason as בּית־אל , 2Ki 2:3, is = בּבית - אל . Thus ושׁבּח , like ונתון , Ecc 8:9, is inf . absol ., which is used to continue, in an adverbially subord. manner, the preceding finite with the same subject,

(Note: Also 1Ch 5:20, the subject remains virtually the same: et ita quidem ut exaudirentur .)

Gen 41:43; Lev 25:14; Jdg 7:19, etc.; cf. especially Exo 8:11 : "Pharaoh saw ... and hardened ( והכבּד ) his heart;"just in the same manner as ושׁבּח here connects itself with ושׁ אני וא . Only the annexed designation of the subject is peculiar; the syntactic possibility of this connection is established by Psa 15:5, Job 40:2, and, in the second rank, by Gen 17:10; Eze 5:14. Yet אני might well enough have been omitted had וש אני וא not stood too remote. Regarding עדנה

(Note: Thus punctuated with Segol under Daleth , and , נ raphatum , in F. H. J. P. Thus also Kimchi in W.B . under עד .)

and עדן . The circumstantial form of the expression: prae vivis qui vivi sunt adhuc , is intentional: they who are as yet living must be witnesses of the manifold and comfortless human miseries.

It is a question whether Ecc 4:3 begins a new clause (lxx, Syr., and Venet.) or not. That את , like the Arab. aiya , sometimes serves to give prominence to the subject, cannot be denied ( vid ., Böttcher, §516, and Mühlau's remarks thereto). The Mishnic expressions היּום אותו , that day, הארץ אותהּ , that land, and the like (Geiger, §14. 2), presuppose a certain preparation in the older language; and we might, with Weiss ( Stud. ueber d. Spr. der Mishna , p. 112), interpret אשׁר את in the sense of אותי אשר , is qui . But the accus. rendering is more natural. Certainly the expression טוב שׁבּח , "to praise,""to pronounce happy,"is not used; but to טוב it is natural to suppose וקראתי added. Jerome accordingly translates: et feliciorem utroque judicavi qui necdum natus est . הרע has the double Kametz , as is generally the case, except at Psa 54:7 and Mic 7:3.

(Note: Vid ., Heidenheim, Meor Enajim , under Deu 17:7.)

Better than he who is born is the unborn, who does not become conscious of the wicked actions that are done under the sun. A similar thought, with many variations in its expression, is found in Greek writers; see regarding these shrill discordances, which run through all the joy of the beauty and splendour of Hellenic life, my Apologetick , p. 116. Buddhism accordingly gives to nirvâna the place of the highest good. That we find Koheleth on the same path (cf. Ecc 6:3; Ecc 7:1), has its reason in this, that so long as the central point of man's existence lies in the present life, and this is not viewed as the fore-court of eternity, there is no enduring consolation to lift us above the miseries of this present world.

Keil-Delitzsch: Ecc 4:4

"And I saw all the labour and all the skill of business, that it is an envious surpassing of the one by the other: also this is vain and windy effort."The היא refers to this exertion of vigorous effort and skill. The Graec. Venet., by rendering here and at Ecc 2:24 כּשׁרון , by καθαρότης , betrays himself as a Jew. With כּי , quod , that which forms the pred. follows the object. the min in mere'ehu is as in amatz min , Psa 18:18, and the like - the same as the compar.: aemulatio qua unus prae altero eminere studet . All this expenditure of strength and art has covetousness and envy, with which one seeks to surpass another, as its poisoned sting.

Keil-Delitzsch: Ecc 4:5

There ought certainly to be activity according to our calling; indolence is self-destruction: "The fool foldeth his hands, and eateth his own flesh."He layeth his hands together (Prov 6:10-24:33), - placeth them in his bosom, instead of using them in working, - and thereby he eateth himself up, i.e. , bringeth ruin upon himself (Psa 27:2; Mic 3:3; Isa 49:26); for instead of nourishing himself by the labour of his hands, he feeds on his own flesh, and thus wasteth away. The emphasis does not lie on the subject (the fool, and only the fool), but on the pred.

Keil-Delitzsch: Ecc 4:6

The fifth verse stands in a relation of contrast to this which follows: "Better is one hand full of quietness, than both fists full of labour and windy effort."Mendelssohn and others interpret Ecc 4:5 as the objection of the industrious, and Ecc 4:6 as the reply of the slothful. Zöckler agrees with Hitz., and lapses into the hypothesis of a dialogue otherwise rejected by him. As everywhere, so also here it preserves the unity of the combination of thoughts. נחת signifies here, as little as it does anywhere else, the rest of sloth; but rest, in contrast to such activity in labour as robs a man of himself, to the hunting after gain and honour which never has enough, to the rivalry which places its goal always higher and higher, and seeks to be before others - it is rest connected with well-being (Ecc 6:5), gentle quietness (Ecc 9:17), resting from self-activity (Isa 30:15); cf. the post-bibl. רוּח נחת , satisfaction, contentment, comfort. In a word, nahath has not here the sense of being idle or lazy. The sequence of the thoughts is this: The fool in idleness consumes his own life-strength; but, on the other hand, a little of true rest is better than the labour of windy effort, urged on by rivalry yielding no rest. כּף is the open hollow hand, and חפן (Assyr. ḥupunnu ) the hand closed like a ball, the first. "Rest"and "labour and windy effort"are the accusatives of that to which the designation of measure refers (Gesen. §118. 3); the accus. connection lay here so much the nearer, as מלא is connected with the accus. of that with which anything is full. In "and windy effort"lies the reason for the judgment pronounced. The striving of a man who laboriously seeks only himself and loses himself in restlessness, is truly a striving which has wind for its object, and has the property of wind.

Keil-Delitzsch: Ecc 4:7-8

"There is one without a second, also son and brother he has not; and there is no end of his labour; his eyes nevertheless are not satisfied with riches: For whom do I labour, then, and deny all good to my soul? Also this is vain, and it is a sore trouble."That ואין , as in Psa 104:25; Psa 105:34, has the meaning of בּאין , absque , Nolde has already observed in his Partik.-Concordanz : a solitarius , without one standing by his side, a second standing near him, i.e. , without wife and without friend; also, as the words following show, without son and brother. Regarding ואח , for which, with the connect. accus., ואח might be expected (cf. also Ecc 2:7, וצאן with Mahpach ; and, on the other hand, Ecc 2:23, וכעס with Pashta ), vid ., under Psa 55:10. Gam may be interpreted in the sense of "also"as well as of "nevertheless"(Ewald, 354a); the latter is to be preferred, since the endless labour includes in itself a restless striving after an increase of possession. The Kerî < , in an awkward way, changes עיניו into עינו ; the taking together the two eyes as one would here be unnatural, since the avaricious man devours gold, silver, and precious things really with both his eyes, and yet, however great be his wealth, still more does he wish to see in his possession; the sing. of the pred. is as at 1Sa 4:15; Mic 4:11.

With ulmi ani , Koheleth puts himself in the place of such a friendless, childless man; yet this change of the description into a self-confession may be occasioned by this, that the author in his old age was really thus isolated, and stood alone. Regarding חסּר with the accus. of the person, to whom, and min of the matter, in respect of which there is want, vid ., under Psa 8:6. That the author stands in sympathy with the sorrowful condition here exposed, may also be remarked from the fact that he now proceeds to show the value of companionship and the miseries of isolation:

Keil-Delitzsch: Ecc 4:9

"Better are two together than one, seeing they have a good reward in their labour."By hashshenaim , the author refers to such a pair; haehhad is one such as is just described. The good reward consists in this, that each one of the two has the pleasant consciousness of doing good to the other by his labour, and especially of being helpful to him. In this latter general sense is grounded the idea of the reward of faithful fellowship:

Keil-Delitzsch: Ecc 4:10

"For if they fall, the one can raise up his fellow: but woe to the one who falleth, and there is not a second there to lift him up."Only the Targ., which Grätz follows, confounds אילו

(Note: With Munach and Rebia in one word, which, according to the masora, occurs in only four other places. Vid ., Mas. magna under this passage, and Mishpete hateamin 26 a .)

with אילוּ ; it is equivalent to אוי לו , Isa 3:9, or הוי לו , Eze 13:18. Haehhad is appos. connecting itself to the pronominal suff., as, e.g. , in a far more inappropriate manner, Psa 86:2; the prep. is not in appos. usually repeated, Gen 2:19; Gen 9:4 (exceptions: Ps. 18:51; Psa 74:14). Whether we translate שׁיּפּל by qui ceciderit (Ecc 11:3), or by quum ceciderit (Jerome), is all one. יקים is potential: it is possible and probable that it will be done, provided he is a טוב חבר , i.e. , a true friend ( Pirke aboth , ii. 13).

Keil-Delitzsch: Ecc 4:11

"Moreover, if two lie together, then there is heat to them: but how can it be warm with one who is alone?"The marriage relation is not excluded, but it remains in the background; the author has two friends in his eye, who, lying in a cold night under one covering (Exo 22:26; Isa 28:20), cherish one another, and impart mutual warmth. Also in Aboth de-Rabbi Nathan , c. 8, the sleeping of two together is spoken of as an evidence of friendship. The vav in vehham is that of the consequent; it is wanting 10 a , according to rule, in haehhad , because it commonly comes into use with the verb, seldom ( e.g. , Gen 22:1) with the preceding subj.

Keil-Delitzsch: Ecc 4:12

"And if one shall violently assail him who is alone, two shall withstand him; and (finally) a threefold cord is not quickly broken asunder."The form yithqepho for yithqephehu , Job 15:24, is like hirdepho , Hos 8:3 = hirdephehu , Jdg 9:40. If we take תקף in the sense of to overpower, then the meaning is: If one can overpower him who is alone, then, on the contrary, two can maintain their ground against him (Herzf.); but the two אם , Ecc 4:10, Ecc 4:11, which are equivalent to ἐάν , exclude such a pure logical εἰ . And why should תקף , if it can mean overpowering, not also mean doing violence to by means of a sudden attack? In the Mishnic and Arab. it signifies to seize, to lay hold of; in the Aram. אתקף = החזיק , and also at Job 14:20; Job 15:24 ( vid ., Comm .), it may be understood of a violent assault, as well as of a completed subjugation; as נשׂא means to lift up and carry; עמד , to tread and to stand. But whether it be understood inchoat. or not, in any case האחד is not the assailant, who is much rather the unnamed subj. in יתקפՀ™ , but the one (the solitarius ) who, if he is alone, must succumb; the construction of hithqepho haehhad follows the scheme of Exo 2:6, "she saw it, the child."To the assault expressed by תקף , there stands opposed the expression נגד עמד , which means to withstand any one with success; as עמד לפני , 2Ki 10:4; Psa 147:17; Dan 8:7, means to maintain one's ground. Of three who hold together, 12 a says nothing; the advance from two to three is thus made in the manner of a numerical proverb ( vid ., Proverbs , vol. I p. 13). If two hold together, that is seen to be good; but if there be three, this threefold bond is likened to a cord formed of three threads, which cannot easily be broken. Instead of the definite specific art. הח הם , we make use of the indefinite. Funiculus triplex difficile rumpitur is one of the winged expressions used by Koheleth.

Keil-Delitzsch: Ecc 4:13

"Better is a youth poor and wise, than a king old and foolish, who no longer understands how to be warned,"- i.e. , who increases his folly by this, that he is "wise in his own eyes,"Pro 26:12; earlier, as עוד denotes, he was, in some measure, accessible to the instruction of others in respect of what was wanting to him; but now in his advanced age he is hardened in his folly, bids defiance to all warning counsel, and undermines his throne. The connection of the verb ידע with ל and the inf . (for which elsewhere only the inf . is used) is a favourite form with the author; it means to know anything well, Ecc 5:1; Ecc 6:8; Ecc 10:15; here is meant an understanding resting on the knowledge of oneself and on the knowledge of men. נזהר is here and at Ecc 12:12, Psa 19:12, a Niph . tolerativum , such as the synon. נוסר , Psa 2:10 : to let oneself be cleared up, made wiser, enlightened, warned. After this contrast, the idea connected with חכם also defines itself. A young man ( ילד , as at Dan 1:4, but also Gen 4:23) is meant who ( vid ., above, p. 639, under misken ) yet excels the old imbecile and childish king, in that he perceives the necessity of a fundamental change in the present state of public matters, and knows how to master the situation to such a degree that he raises himself to the place of ruler over the neglected community.

Keil-Delitzsch: Ecc 4:14

"For out of the prison-house he goeth forth to reign as king, although he was born as a poor man in his kingdom."With כּי the properties of poverty and wisdom attributed to the young man are verified, - wisdom in this, that he knew how to find the way from a prison to a throne. As harammim , 2Ch 22:5 = haarammim , 2Ki 8:28, so hasurim = haasurim (cf. masoreth = maasoreth , Eze 20:37); beth haasirim (Kerı̂ ; haasurim ), Jdg 16:21, Jdg 16:25, and beth haesur , Jer 38:15, designate the prison; cf. Moëd katan , Ecc 3:1. The modern form of the language prefers this elision of the א , e.g. , אפלּוּ = אף אלּוּ , אלתּר = אל־אתר , בּתר post = בּאתר contra , etc. The perf. יחא is also thought of as having reached the throne, and having pre-eminence assigned to him as such. He has come forth from the prison to become king, רשׁ ... כּי . Zöckler translates: "Whereas also he that was born in his kingdom was poor,"and adds the remark: " גם כי , after the כי of the preceding clause, does not so much introduce a verification of it, as much rather an intensification; by which is expressed, that the prisoner has not merely transitorily fallen into such misery, but that he was born in poor and lowly circumstances, and that in his own kingdom בּם , i.e. , in the same land which he should afterwards rule as king."But גם כי is nowhere used by Koheleth in the sense of "steplang7 ja auch "(= whereas also); and also where it is thus to be translated, as at Jer 14:18; Jer 23:11, it is used in the sense of "steplang7 denn auch "(= for also), assigning proof. The fact is, that this group of particles, according as כי is thought of as demonst. or relat., means either "steplang7 denn auch ,"Ecc 4:16; Ecc 7:22; Ecc 8:16, or "steplang7 wenn auch "= ἐὰν καί , as here and at Ecc 8:12. In the latter case, it is related to כּי גּם (sometimes also merely גּם , Psa 95:9; Mal 3:15), as ἐὰν ( εἰ ) καί , although, notwithstanding, is to καὶ ἐάν ( εἰ ), even although.

(Note: That the accentuation separates the two words גם־ כי is to be judged from this, that it almost everywhere prefers אם־ כי ( vid ., under Comm . to Psa 1:2).)

Thus 14 b , connecting itself with למלך , is to be translated: "although he was born ( נולד ,not נולד ) in his kingdom as a poor man."

(Note: נולד רש cannot mean "to become poor."Grätz appeals to the Mishnic language; but no intelligent linguist will use נולד רשׁ of a man in any other sense than that he is originally poor.)

We cannot also concur with Zöckler in the view that the suff. of :_b refers to the young upstart: in the kingdom which should afterwards become his; for this reason, that the suff. of תח , Ecc 4:16 , refers to the old king, and thus also that this designation may be mediated, בם must refer to him. מלכות signifies kingdom, reign, realm; here, the realm, as at Neh 9:35, Dan 5:11; 6:29. Grätz thinks Ecc 4:13-16 ought to drive expositors to despair. But hitherto we have found no room for despair in obtaining a meaning from them. What follows also does not perplex us. The author describes how all the world hails the entrance of the new youthful king on his government, and gathers together under his sceptre.

Keil-Delitzsch: Ecc 4:15-16

"I saw all the living which walk under the sun on the side of the youth, the second who shall enter upon the place of the former: no end of all the people, all those at whose head he stands."The author, by the expression "I saw,"places himself back in the time of the change of government. If we suppose that he represents this to himself in a lively manner, then the words are to be translated: of the second who shall be his successor; but if we suppose that he seeks to express from the standpoint of the past that which, lying farther back in the past, was now for the first time future, then the future represents the time to come in the past, as at 2Ki 3:27; Psa 78:6; Job 15:28 (Hitz.): of the second who should enter on his place ( עמד , to step to, to step forth, of the new king, Dan 8:23; Dan 11:2.; cf. קוּם , 1Ki 8:20). The designation of the crowd which, as the pregnant עם expresses, gathered by the side of the young successor to the old king, by "all the living, those walking under the sun ( המה , perhaps intentionally the pathetic word for הלכים , Isa 42; 5),"would remain a hyperbole, even although the throne of the Asiatic world-ruler had been intended; still the expression, so absolute in its universality, would in that case be more natural ( vid ., the conjectural reference to Cyrus and Astygates). השּׁני , Ewald refers to the successor to the king, the second after the king, and translates: "to the second man who should reign in his stead;"but the second man in this sense has certainly never been the child of fortune; one must then think of Joseph, who, however, remains the second man. Hitzig rightly: "The youth is the second שׁני , not אחר , in contrast to the king, who, as his predecessor, is the first.""Yet,"he continues, " הילד should be the appos. and השׁני the principal word," i.e. , instead of: with the second youth, was to be expected: with the second, the youth. It is true, we may either translate: with the second youth, or: with the second, the youth - the_ form of expression has in its something incorrect, for it has the appearance as if it treated of two youths. But similar are the expressions, Mat 8:21, ἓτερος κ . τ . λ ., "another, and that, too, one of His disciples;"and Luk 23:32, ἤγοντο κ . τ . λ All the world ranks itself by the side (thus we may also express it) of the second youthful king, so that he comes to stand at the head of an endless multitude. The lxx, Jerome, and the Venet. render incorrectly the all (the multitude) as the subject of the relative clause, which Luther, after the Syr., corrects by reading לפניו for לפניהם : of the people that went for him there was no end. Rightly the Targ.: at whose head (= בּרישׁיהון ) he had the direction, לפני , as with יצא ובא , 1Sa 18:16; 2Ch 1:10; Psa 68:8, etc. All the world congregates about him, follows his leadership; but his history thus splendidly begun, viewed backwards, is a history of hopes falsified.

"And yet they who come after do not rejoice in him: for that also is vain, and a grasping after the wind."For all that, and in spite of that ( gam has here this meaning, as at Ecc 6:7; Jer 6:15; Psa 129:2; Ewald, §354 a ), posterity ( הא , as at Ecc 1:11; cf. Isa 41:4) has no joy in this king, - the hopes which his contemporaries placed in the young king, who had seized the throne and conquered their hearts, afterwards proved to be delusions; and also this history, at first so beautiful, and afterwards so hateful, contributed finally to the confirmation of the truth, that all under the sun is vain. As to the historical reminiscence from the time of the Ptolemies, in conformity with which Hitzig (in his Comm .) thinks this figure is constructed; Grätz here, as always, rocks himself in Herodian dreams. In his Comm ., Hitz. guesses first of Jeroboam, along with Rehoboam the שׁני ילד , who rebelled against King Solomon, who in his old age had become foolish. In an essay, "Zur Exeg. u. Kritik des B. Koheleth,"in Hilgenfeld's Zeitschr. XIV 566ff., Saul, on the contrary, appears to him to be the old and foolish king, and David the poor wise youth who rose to the throne, and took possession of the whole kingdom, but in his latter days experienced desertion and adversities; for those who came after (the younger men) had no delight in him, but rebelled against him. But in relation to Saul, who came from the plough to be king, David, who was called from being a shepherd, is not נולד רשׁ ; and to Jewish history this Saul, whose nobler self is darkened by melancholy, but again brightens forth, and who to his death maintained the dignity of a king of Israel, never at any time appears as וכסיל ... מלך . Moreover, by both combinations of that which is related with the הסורים בּית (for which הסּ is written) of the history of the old Israelitish kings, a meaning contrary to the usage of the language must be extracted. It is true that סוּר , as the so-called particip. perfecti , may mean "gone aside (to a distance),"Isa 49:21; Jer 17:13; and we may, at any rate, by סורים , think on that poor rabble which at first gathered around David, 1Sa 22:2, regarded as outcasts from honourable society. But בית will not accord therewith. That David came forth from the house (home) of the estranged or separated, is and remains historically an awkward expression, linguistically obscure, and not in accordance with the style of Koheleth. In order to avoid this incongruity, Böttcher regards Antiochus the Great as the original of the ילד . He was the second son of his father, who died 225. When a hopeful youth of fifteen years of age, he was recalled to the throne from a voluntary banishment into Farther Asia, very soon gained against his old cousin and rival Achaeus, who was supported by Egypt, a large party, and remained for several years esteemed as a prince and captain; he disappointed, however, at a later time, the confidence which was reposed in him. But granting that the voluntary exile of Antiochus might be designated as האס בית , he was yet not a poor man, born poor, but was the son of King Seleucus Callincus; and his older relative and rival Achaeus wished indeed to become king, but never attained unto it. Hence השׁני is not the youth as second son of his father, but as second on the throne, in relation to the dethroned king reckoned as the first. Thus, far from making it probable that the Book of Koheleth originated in the time of the Diadochs, this combination of Böttcher's also stands on a feeble foundation, and falls in ruins when assailed.

The section Eccl 1:12-4:16, to which we have prefixed the superscription, "Koheleth's Experiences and their Results,"has now reached its termination, and here for the first time we meet with a characteristic peculiarity in the composition of the book: the narrative sections, in which Koheleth, on the ground of his own experiences and observations, registers the vanities of earthly life, terminate in series of proverbs in which the I of the preacher retires behind the objectivity of the exhortations, rules, and principles obtained from experience, here recorded. The first of these series of proverbs which here follows is the briefest, but also the most complete in internal connection.

Constable: Ecc 2:18--6:10

B. General Observations 2:18-6:9

Thus far Solomon had reflected on the futility of all human endeavor generally (1:3-11) and the futility of human achievement (1:12-15) and his own achievements in particular (2:1-17). Next he turned to an evaluation of labor, his own (2:18-20) as well as that of all other people (2:21-6:9).

Constable: Ecc 3:1--4:4

2. Labor and divine providence 3:1-4:3

In this section Solomon expressed his conviction that in view of God's incomprehensible workings all human toil is without permanent profit.

3:1-8 As is customary in Ecclesiastes the writer began this section by stating a thesis (v. 1). He then proceeded to illustrate and to prove it true (vv. 2-8). "Event" (v. 1) means human activity that one engages in by deliberate choice. Each of these events has its proper time and duration.

Verses 2-8 are a poem in which the preacher listed 14 opposites.

"The fact that Solomon utilized polar opposites in a multiple of seven and began his list with birth and death is highly significant. The number seven suggests the idea of completeness and the use of polar opposites--a well-known poetic device called merism--suggests totality (cf. Ps. 139:2-3)."³⁴

The casting of stones (v. 5) probably refers to the ancient custom of destroying a farmer's field by throwing stones on it. The gathering of stones describes the clearing of stones from a field.³⁵ The fact that there are proper times for expressing love and other times for refraining from love reminds us that there are standards for sex, though this is not the only application.

"Verses 1-8 have an important connection with the theme of the book and relate closely to what precedes and to what follows. Man is to take his life day by day from the hand of God (2:24-26; 3:12-13), realizing that God has a fitting time for each thing to be done (v. 1). The significance of this section is that man is responsible to discern the right times for the right actions; and when he does the right action according to God's time, the result is beautiful' (v. 11)."³⁶

3:9 Another rhetorical question expects another negative response (cf. 1:3; 2:11). There is no net gain in one's toil given Solomon's perspective.

". . . one thing that elevates us above the animal world, in addition to the God-given sense of eternity [v. 11], is the desire to understand the whole. This accounts for all science, philosophy, and human knowledge, as well as theology."³⁷

3:10-11 God's plan is unfathomable. Nevertheless, God has an appropriate time for every activity (v. 11). The meaning is not, "beautiful in its own way," as the song goes. God has also placed within the heart of every person a sense of eternity and a desire to know the eternal significance of what we do (v. 11, "set eternity in their heart").

"This quest is a deep-seated desire, a compulsive drive, because man is made in the image of God to appreciate the beauty of creation (on an aesthetic level); to know the character, composition, and meaning of the world (on an academic and philosophical level); and to discern its purpose and destiny (on a theological level). . . . Man has an inborn inquisitiveness and capacity to learn how everything in his experience can be integrated to make a whole."³⁸

"Eternity' to Old Testament people was not timelessness or absence of time. They knew no such realm. It was, rather, extension of time--as far back and as far forward as one could imagine--'time in its wholeness' (JB), sense of time past and future' (NEB)."³⁹

We cannot grasp fully all of God's plans. Consequently because we cannot see the full consequences of our works beyond the grave our labor lacks ultimate gratification.

Verse 11 "summarizes the teacher's whole argument, and in context (3:10-15) it serves equally well as a summary for the entire wisdom corpus."⁴⁰

3:12-13 Solomon repeated his former counsel in view of this limited perspective (cf. 2:24). "Do good" (v. 12) should read "enjoy themselves." We could translate verse 13, "If any man eats and drinks and finds satisfaction in all his toil, it is a gift of God."⁴¹

3:14-15 Solomon described God's plans and our proper response in view of our inability to comprehend them fully. We should fear God.

3:16-4:3 A phenomenon that makes it most difficult for us to understand God's ways and respond to them properly is the problem of injustice in this life. Solomon believed God would eventually balance the scales of justice (v. 17) and that He uses injustice for His own purposes (v. 18). Probably Solomon believed judgment would take place on earth (Prov. 22:22-23), though he did not teach this explicitly. God uses injustice to remind us of our finite bestiality, among other things. We behave as beasts and die like them (vv. 18-20). "The same place" (v. 20) is the grave, not that man's future is identical to an animal's. No one can observe any differences between the future of man and animals, but God has revealed these differences. In view of these things Solomon repeated his counsel (v. 22).

God has, of course, enabled us to see what will occur after we die by giving us additional revelation after Solomon's time. The alternative response to the one Solomon advocated is despair, which reflecting on unjust oppression causes (4:1-3).

Constable: Ecc 4:4-16

3. The motivations of labor 4:4-16

The phrase "vanity and striving after wind" (vv. 4, 16) brackets this section. This structure emphasizes the relative futility of everything between these statements. The main theme seems to be "the power complex common among humans and ways of reacting to it."⁴²

Constable: Ecc 4:4-6

Envy of others 4:4-6

"Every labor and every skill" (v. 4) undoubtedly means every type of labor and skill rather than every individual instance of these things. This is hyperbole. Much achievement is the result of a desire to be superior. Verse 5 seems to be the opposite of verse 4.

"We pass from the rat-race with its hectic scramble for status symbols to the drop-out with his total indifference."⁴³

"He is the picture of complacency and unwitting self-destruction, for this comment on him points out a deeper damage than the wasting of his capital. His idleness eats away not only what he has but what he is: eroding his self-control, his grasp of reality, his capacity for care and, in the end, his self-respect."⁴⁴

Verse 6 is the middle road between the two preceding extremes.

Constable: Ecc 4:7-12

Greed for self 4:7-12

The reader cannot miss the folly of working just to accumulate more in this powerful description.

"Such a man, even with a wife and children, will have little time for them, convinced that he is toiling for their benefit although his heart is elsewhere, devoted and wedded to his projects."⁴⁵

Solomon commended sharing rather than hoarding by calling attention to several advantages that come from cooperating with other people (vv. 9-12).

Constable: Ecc 4:13-16

Position and prestige 4:13-16

It is also futile to work to gain advancement and popularity.

"He has reached a pinnacle of human glory, only to be stranded there."⁴⁶

Verse 14 evidently describes the poor lad in verse 13 rather than the king. The second lad of verse 15 is the same boy who replaced the former old king. What is in view is a succession of kings none of whom fully satisfies the populace. The point is that even though a man may rise from the bottom of society--this youth had been in prison--to the top, not everyone will accept or appreciate him. Therefore since it is impossible to achieve full acceptance it is foolish to spend one's life seeking it. It is better to stay poor and wise.

We might respond by saying that some acceptance by other people is better than none, but this is an evaluation of short-term advantage. Solomon was thinking and speaking of ultimate long-term significance.

Introduction / Outline

JFB: Ecclesiastes (Book Introduction)

The Hebrew title is Koheleth, which the speaker in it applies to himself (Ecc 1:12), "I, Koheleth, was king over Israel." It means an Assembler or Convener of a meeting and a Preacher to such a meeting. The feminine form of the Hebrew noun, and its construction once (Ecc 7:27) with a feminine verb, show that it not only signifies Solomon, the Preacher to assemblies (in which case it is construed with the verb or noun masculine), but also Divine Wisdom (feminine in Hebrew) speaking by the mouth of the inspired king. In six cases out of seven it is construed with the masculine. Solomon was endowed with inspired wisdom (1Ki 3:5-14; 1Ki 6:11-12; 1Ki 9:1-9; 1Ki 11:9-11), specially fitting him for the task. The Orientals delight in such meetings for grave discourse. Thus the Arabs formerly had an assembly yearly, at Ocadh, for hearing and reciting poems. Compare "Masters of assemblies" (see on Ecc 12:11, also Ecc 12:9). "The Preacher taught the people knowledge," probably viva voce ("orally"); 1Ki 4:34; 1Ki 10:2, 1Ki 10:8, 1Ki 10:24; 2Ch 9:1, 2Ch 9:7, 2Ch 9:23, plainly refer to a somewhat public divan met for literary discussion. So "spake," thrice repeated (1Ki 4:32-33), refers not to written compositions, but to addresses spoken in assemblies convened for the purpose. The Holy Ghost, no doubt, signifies also by the term that Solomon's doctrine is intended for the "great congregation," the Church of all places and ages (Psa 22:25; Psa 49:2-4).

Solomon was plainly the author (Ecc 1:12, Ecc 1:16; Ecc 2:15; Ecc 12:9). That the Rabbins attribute it to Isaiah or Hezekiah is explicable by supposing that one or the other inserted it in the canon. The difference of its style, as compared with Proverbs and Song of Solomon, is due to the difference of subjects, and the different period of his life in which each was written; the Song, in the fervor of his first love to God; Proverbs, about the same time, or somewhat later; but Ecclesiastes in late old age, as the seal and testimony of repentance of his apostasy in the intervening period: Psa 89:30, Psa 89:33 proves his penitence. The substitution of the title Koheleth for Solomon (that is, peace), may imply that, having troubled Israel, meantime he forfeited his name of peace (1Ki 11:14, 1Ki 11:23); but now, having repented, he wishes to be henceforth a Preacher of righteousness. The alleged foreign expressions in the Hebrew may have been easily imported, through the great intercourse there was with other nations during his long reign. Moreover, supposed Chaldaisms may be fragments preserved from the common tongue of which Hebrew, Syriac, Chaldee, and Arabic were offshoots.

THE SCOPE of Ecclesiastes is to show the vanity of all mere human pursuits, when made the chief end, as contrasted with the real blessedness of true wisdom, that is, religion. The immortality of the soul is dwelt on incidentally, as subsidiary to the main scope. Moses' law took this truth for granted but drew its sanctions of rewards and punishments in accordance with the theocracy, which was under a special providence of God as the temporal King of Israel, from the present life, rather than the future. But after Israel chose an earthly king, God withdrew, in part, His extraordinary providence, so that under Solomon, temporal rewards did not invariably follow virtue, and punishments vice (compare Ecc 2:16; Ecc 3:19; Ecc 4:1; Ecc 5:8; Ecc 7:15; Ecc 8:14; Ecc 9:2, Ecc 9:11). Hence the need arises to show that these anomalies will be rectified hereafter, and this is the grand "conclusion," therefore, of the "whole" book, that, seeing there is a coming judgment, and seeing that present goods do not satisfy the soul, "man's whole duty is to fear God and keep his commandments" (Ecc 12:13-14), and meanwhile, to use, in joyful and serene sobriety, and not abuse, the present life (Ecc 3:12-13).

It is objected that sensual epicurism seems to be inculcated (Ecc 3:12-13, Ecc 3:22, &c.); but it is a contented, thankful enjoyment of God's present gifts that is taught, as opposed to a murmuring, anxious, avaricious spirit, as is proved by Ecc 5:18, compare with Ecc 5:11-15, not making them the chief end of life; not the joy of levity and folly; a misunderstanding which he guards against in Ecc 7:2-6; Ecc 11:9; Ecc 12:1. Again, Ecc 7:16; Ecc 9:2-10, might seem to teach fatalism and skepticism. But these are words put in the mouth of an objector; or rather, they were the language of Solomon himself during his apostasy, finding an echo in the heart of every sensualist, who wishes to be an unbeliever, and, who, therefore, sees difficulties enough in the world around wherewith to prop up his wilful unbelief. The answer is given (Ecc 7:17-18; Ecc 9:11-12; Ecc 11:1, Ecc 11:6; Ecc 12:13). Even if these passages be taken as words of Solomon, they are to be understood as forbidding a self-made "righteousness," which tries to constrain God to grant salvation to imaginary good works and external strictness with which it wearies itself; also, that speculation which tries to fathom all God's inscrutable counsels (Ecc 8:17), and that carefulness about the future forbidden in Mat 6:25.

THE CHIEF GOOD is that the possession of that which makes us happy, is to be sought as the end, for its own sake; whereas, all other things are but means towards it. Philosophers, who made it the great subject of inquiry, restricted it to the present life, treating the eternal as unreal, and only useful to awe the multitude with. But Solomon shows the vanity of all human things (so-called philosophy included) to satisfy the soul, and that heavenly wisdom alone is the chief good. He had taught so when young (Pro 1:20; Pro 8:1); so also; in Song of Solomon, he had spiritualized the subject in an allegory; and now, after having long personally tried the manifold ways in which the worldly seek to reach happiness, he gives the fruit of his experience in old age.

It is divided into two parts-- Ecc. 1:1-6:10 showing the vanity of earthly things; Ecc. 6:10-12:14, the excellence of heavenly wisdom. Deviations from strict logical methods occur in these divisions, but in the main they are observed. The deviations make it the less stiff and artificial, and the more suited to all capacities. It is in poetry; the hemistichal division is mostly observed, but occasionally not so. The choice of epithets, imagery, inverted order of words, ellipses, parallelism, or, in its absence, similarity of diction, mark versification.

JFB: Ecclesiastes (Outline)

• INTRODUCTION. (Ecc. 1:1-18)

TSK: Ecclesiastes 4 (Chapter Introduction)

Overview

Ecc 4:1, Vanity is increased unto men by oppression; Ecc 4:4, by envy; Ecc 4:5, by idleness; Ecc 4:7, by covetousness; Ecc 4:9, by solitariness; Ecc 4:13, by wilfulness.

Poole: Ecclesiastes 4 (Chapter Introduction)

CHAPTER 4

The vanity of oppression, by reason of which the dead and the unborn are better than the living, Ecc 4:1-3 . Of envy, sloth, quarrel, Ecc 4:4-6 . Of covetousness and selfishness, Ecc 4:7,8 . The advantage of society and friendship, Ecc 4:9-12 . The poor better than foolish kings, Ecc 4:13 . He is advanced, whilst one born king is made poor, Ecc 4:14 . The people never contented, but rejoicing in changes, Ecc 4:15,16 .

I considered again more seriously

MHCC: Ecclesiastes (Book Introduction)

The name of this book signifies " The Preacher." The wisdom of God here preaches to us, speaking by Solomon, who it is evident was the author. At the close of his life, being made sensible of his sin and folly, he recorded here his experience for the benefit of others, as the book of his repentance; and he pronounced all earthly good to be " vanity and vexation of spirit." It convinces us of the vanity of the world, and that it cannot make us happy; of the vileness of sin, and its certain tendency to make us miserable. It shows that no created good can satisfy the soul, and that happiness is to be found in God alone; and this doctrine must, under the blessed Spirit's teaching, lead the heart to Christ Jesus.

MHCC: Ecclesiastes 4 (Chapter Introduction)

(Ecc 4:1-3) Miseries from oppression.

(Ecc 4:4-6) Troubles from envy.

(Ecc 4:7, Ecc 4:8) The folly of covetousness.

(Ecc 4:9-12) The advantages of mutual assistance.

(Ecc 4:13-16) The changes of royalty.

Matthew Henry: Ecclesiastes (Book Introduction)

An Exposition, with Practical Observations, of The Book of Ecclesiastes

We are still among Solomon's happy men, his happy servants, that stood continually before him to hear his wisdom; and they are the choicest of all the dictates of his wisdom, such as were more immediately given by divine inspiration, that are here transmitted to us, not to be heard, as by them, but once, and then liable to be mistaken or forgotten, and by repetition to lose their beauty, but to be read, reviewed, revolved, and had in everlasting remembrance. The account we have of Solomon's apostasy from God, in the latter end of his reign (1Ki 11:1), is the tragical part of his story; we may suppose that he spoke his Proverbs in the prime of his time, while he kept his integrity, but delivered his Ecclesiastes when he had grown old (for of the burdens and decays of age he speaks feelingly Ecc 12:1-14), and was, by the grace of God, recovered from his backslidings. There he dictated his observations; here he wrote his own experiences; this is what days speak, and wisdom which the multitude of years teaches. The title of the book and the penman we shall meet with in the first verse, and therefore shall here only observe,

I. That it is a sermon, a sermon in print; the text is (Ecc 1:2), Vanity of vanities, all is vanity; that is the doctrine too; it is proved at large by many arguments and an induction of particulars, and divers objections are answered, and in the close we have the use and application of all, by way of exhortation, to remember our Creator, to fear him, and to keep his commandments. There are indeed many things in this book which are dark and hard to be understood, and some things which men of corrupt minds wrest to their own destruction, for want of distinguishing between Solomon's arguments and the objections of atheists and epicures; but there is enough easy and plain to convince us (if we will admit the conviction) of the vanity of the world, and its utter insufficiency to make us happy, the vileness of sin, and its certain tendency to make us miserable, and of the wisdom of being religious, and the solid comfort and satisfaction that are to be had in doing our duty both to God and man. This should be intended in every sermon, and that is a good sermon by which these points are in any measure gained. II. That it is a penitential sermon, as some of David's psalms are penitential psalms; it is a recantation-sermon, in which the preacher sadly laments his own folly and mistake, in promising himself satisfaction in the things of this world, and even in the forbidden pleasures of sense, which now he finds more bitter than death. His fall is a proof of the weakness of man's nature: Let not the wise man glory in his wisdom, nor say, " I shall never be such a fool as to do so and so," when Solomon himself, the wisest of men, played the fool so egregiously; nor let the rich man glory in his riches, since Solomon's wealth was so great a snare to him, and did him a great deal more hurt than Job's poverty did him. His recovery is a proof of the power of God's grace, in bringing one back to God that has gone so far from him; it is a proof too of the riches of God's mercy in accepting him notwithstanding the many aggravations of his sin, pursuant to the promise made to David, that if his children should commit iniquity they should be corrected, but not abandoned and disinherited, 2Sa 7:14, 2Sa 7:15. Let him therefore that thinks he stands take heed lest he fall; and let him that has fallen make haste to get up again, and not despair either of assistance or acceptance therein. III. That it is a practical profitable sermon. Solomon, being brought to repentance, resolves, like his father, to teach transgressors God's way (Psa 51:13) and to give warning to all to take heed of splitting upon those rocks which had been fatal to him; and these were fruits meet for repentance. The fundamental error of the children of men, and that which is at the bottom of all their departures from God, is the same with that of our first parents, hoping to be as gods by entertaining themselves with that which seems good for food, pleasant to the eyes, and desirable to make one wise. Now the scope of this book is to show that this is a great mistake, that our happiness consists not in being as gods to ourselves, to have what we will and do what we will, but in having him that made us to be a God to us. The moral philosophers disputed much about man's felicity, or chief good. Various opinions they had about it; but Solomon, in this book, determines the question, and assures us that to fear God and to keep his commandments is the whole of man. He tried what satisfaction might be found in the wealth of the world and the pleasures of sense, and at last pronounced all vanity and vexation; yet multitudes will not take his word, but will make the same dangerous experiment, and it proves fatal to them. He, 1. Shows the vanity of those things in which men commonly look for happiness, as human learning and policy, sensual delight, honour and power, riches and great possessions. And then, 2. He prescribes remedies against the vexation of spirit that attends them. Though we cannot cure them of their vanity, we may prevent the trouble they give us, by sitting loose to them, enjoying them comfortable, but laying our expectations low from them, and acquiescing in the will of God concerning us in every event, especially by remembering God in the days of our youth, and continuing in his fear and service all our days, with an eye to the judgment to come.

Matthew Henry: Ecclesiastes 4 (Chapter Introduction)

Solomon, having shown the vanity of this world in the temptation which those in power feel to oppress and trample upon their subjects, here further shows, I. The temptation which the oppressed feel to discontent and impatience (Ecc 4:1-3). II. The temptation which those that love their case feel to take their case and neglect business, for fear of being envied (Ecc 4:4-6). III. The folly of hoarding up abundance of worldly wealth (Ecc 4:7, Ecc 4:8). IV. A remedy against that folly, in being made sensible of the benefit of society and mutual assistance (Ecc 4:9-12). V. The mutability even of royal dignity, not only through the folly of the prince himself (Ecc 4:13, Ecc 4:14), but through the fickleness of the people, let the prince be ever so discreet (Ecc 4:15, Ecc 4:16). It is not the prerogative even of kings themselves to be exempted from the vanity and vexation that attend these things; let none else then expect it.

Constable: Ecclesiastes (Book Introduction)

Introduction

Title

The title of this book in the Hebrew text is all of verse 1. The Septuagint translation (third century B.C.) gave it the name "Ekklesiastes" from which the English title is a transliteration. This word is the Greek translation of the Hebrew word qohelet that the NASB translated "Preacher" in verse 1. The Hebrew word designates a leader who speaks before an assembly of people. The NIV translation "Teacher" is also a good one.

Writer and Date

The commentators sometimes treat the Hebrew word qohelet ("Preacher"; 1:1-2, 12; 7:27; 12:8-10) as a proper name.¹ However the fact that the article is present on the Hebrew word in 12:8, and perhaps in 7:27, seems to indicate that qohelet is a title: "the preacher" or "the teacher."

Internal references point to Solomon as this preacher (cf. 1:1, 12-2:26; 2:4-9; 12:9). Both Jewish and Christian interpreters believed Solomon was the writer until the eighteenth century. With the rise of literary and historical Bible criticism a widespread rejection of Solomonic authorship set in. Rejection of Solomonic authorship rests mainly on linguistic factors (vocabulary and syntax) that some scholars feel were more characteristic of a time much later than Solomon's, namely, about 450-250 B.C.² Conservative scholars have refuted this linguistic argument.³ Several more or less conservative scholars have rejected Solomonic authorship.⁴ Yet there is no information in the Bible that would eliminate Solomon as the writer.

Assuming that Solomon wrote the book in its entirety, he must have done so during his lifetime and probably during his reign (971-931 B.C.). It has seemed probable to some expositors that he may have written Song of Solomon in his youth, Proverbs in his middle life, and Ecclesiastes in his old age (cf. 2:1-11; 11:9; 12:1). This theory rests on the contents of the three inspired Bible books that he evidently wrote, specifically clues in these books about the age of their writer.

"Ecclesiastes is best placed after his apostasy, when both his recent turmoil and repentance were still fresh in his mind."⁵

Purpose

This book helps the reader develop a God-centered worldview and recognize the dangers of a self-centered worldview. It does not describe the life of faith or teach what the responsibilities of faith in God are. It also prescribes the limits of human philosophy (cf. 3:11; 8:16-17). The book teaches that people are accountable to God and that we should avoid self-indulgence that leads to the exploitation of others for selfish gain.

"Christians may ask how the stress on using and enjoying life tallies with the NT command Do not love the world' (1 John 2:15). The answer is that the Teacher (Ecclesiastes) would have agreed fully with John's next statement that everything in the world--the cravings of sinful man, the lust of his eyes and the boasting of what he has and does--comes not from the Father but from the world. The world and its desires pass away' (vv. 16-17). One could hardly find a better statement than this of the whole theme of Ecclesiastes (e.g., 2:1-11; 5:10). Life in the world has significance only when man remembers his Creator (12:1).

"There always have been two kinds of teaching about the way to holiness. One is by withdrawal as far as possible from the natural in order to promote the spiritual. The other is to use and transform the natural into the expression of the spiritual. While each kind of teaching has its place, some people need one emphasis rather than the other. Ecclesiastes definitely teaches the second."⁶

"Ecclesiastes does not pretend to preach the Gospel. Rather, it encourages the reader to a God-centered worldview rather than falling victim to frustrations and unanswered questions. None of its contents has to be rejected in the light of the NT. Although the NT revelation is vastly greater than that in Ecclesiastes, the two are not devoid of similarities (e.g., James 4:13-17). Like the people of God in Solomon's time, believers today are subject to the unexpected changes and chances common to mankind. Yet they know that God works through every vicissitude of life. Respecting the future, which for Solomon was shrouded in a shadow land, Christians have the glorious hope of being in the presence of Christ himself (2 Cor 5:6; Phil 1:23)."⁷

Message⁸

I believe that the message of Ecclesiastes is essentially a positive one. This may seem strange since the vanity of various human endeavors is such a major theme of this book. Nevertheless the total statement that Solomon made was positive.

He was saying, I believe, that even though every human endeavor lacks ultimate value, we should live life in the fear of God (i.e., with the proper recognition of Him). Furthermore we should enjoy life maximally as a gift from God. Ecclesiastes 12:13 is very similar to Proverbs 1:7 and 3:5-6. In both these books, as well as in Job, the fear of God is the prerequisite for successful living here and now.

The difference between Ecclesiastes and Proverbs is that in Ecclesiastes the emphasis is on the inability of every human endeavor to provide ultimate value. In Proverbs the emphasis is on the comparative value of living in the fear of God.

Solomon's attitude is very important for us to grasp to understand this book. He never lost sight of God's existence. He was not an atheist or even an apostate. The fact that Solomon kept God in view throughout the book enabled him to see that all is vanity under the sun. The person who disregards God does not say that. For him what is under the sun is all that is meaningful.

I do not believe Solomon did everything he said he did in rebellion against God. Some things were acts of disobedience, but many other things were experiments in living designed to discover the relative value of various experiences.

The major revelations of the book are three.

First, Ecclesiastes reveals that every human endeavor lacks ultimate value. All is vanity in that sense.

Solomon stated this thesis in 1:2.

Then Solomon supported his thesis with examples he took from nature (1:3-11).

Next Solomon appealed to various human achievements to apply his thesis. He did this first by citing his own personal experiments and observations on this subject (1:12-2:17). Then he referred to facts observable by all people that confirm the same conclusion (2:18-6:9).

Solomon next showed that every human endeavor lacks ultimate value by reminding us of the limits of human wisdom (6:10-11:6). He supported these assertions also with empirical evidence (what people experience generally in life). God's will will indeed happen. However man does not know God's plan fully. Therefore man does not know exactly what will happen.

The second major revelation of this book is that people should live life in the fear of God and enjoy life as much as they can. This is really Solomon's practical conclusion to the truthfulness of the thesis that he proved in 1:3-11:6.

Since death is coming we should enjoy life now, not in disregard for God, but in the fear of God (11:7-8).

We should enjoy life in our youth while at the same time remembering that God will judge our lives (11:9-10). Moreover we should behave responsibly in our youth since old age is coming (12:1-7).

The third major revelation of the book is its statement of what true wisdom is (12:13). God intends people to rejoice, but to remember God and to live with recognition of Him (cf. Prov. 3:5-6). Failing to fear God will result in a life of vanity. To fear God and live in harmony with His will will result in a life of fullness.

Let me point out some implications of the teaching of this book.

Conviction results in conduct that produces character. That is a basic reality of life regardless of what one's convictions may be. When we have a conviction that God exists and we live under His loving authority, our conduct will be obedience to His will. Furthermore responsibility and joy will mark our character. However if we believe that God either does not exist or is not worth consideration, our conduct will be disregard of His will, and vanity will mark our character.

To dethrone God is to lose the key to life. We may pursue many human endeavors, but all we will find is vanity, lack of ultimate fulfillment. On the other hand if we enthrone God we will enter into the fullness of life (John 17:3; Ps. 16:11).

Outline⁹

I. The introductory affirmation 1:1-11

A. Title and theme 1:1-2

1. The title 1:1

2. The theme 1:2

B. The futility of all human endeavor 1:3-11

1. The vanity of work 1:3

2. The illustrations from life 1:4-11

II. The futility of work 1:12-6:9

A. Personal observations 1:12-2:17

1. Solomon's investigation of human achievement 1:12-15

2. Solomon's evaluation of his investigation of human achievement 1:16-18

3. Solomon's investigation of pleasure 2:1-11

4. Solomon's evaluation of his investigation of pleasure 2:12-17

B. General observations 2:18-6:9

1. The outcome of labor 2:18-26

2. Labor and divine providence 3:1-4:3

3. The motivations of labor 4:4-16

4. The perishable fruits of labor 5:1-6:9

III. The limitations of wisdom 6:10-11:6

A. God's sovereign foreordination of all things 6:10-12

B. God's inscrutable plan chs. 7-8

1. Adversity and prosperity 7:1-14

2. Righteousness and wickedness 7:15-27

3. The value and limitations of wisdom ch. 8

C. Man's ignorance of the future 9:1-11:6

1. The future of the righteous on earth 9:1-10

2. The future of the wise on earth 9:11-10:11

3. The folly of criticism in view of the uncertain future 10:12-20

4. Wise behavior in view of the uncertain future 11:1-6

IV. The way of wisdom 11:7-12:14

A. Joyous and responsible living 11:7-12:7

1. Joyful living 11:7-10

2. Responsible living 12:1-7

B. The concluding summary 12:8-14

Constable: Ecclesiastes

Ecclesiastes

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_____. "Integrating Wisdom Theology into Old Testament Theology: Ecclesiastes 3:10-15." In A Tribute to Gleason Archer, pp. 197-209. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

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Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 4: Psalms--Song of Solomon, by Carl Bernhard Moll and Otto Zockler. Translated and edited by Charles A. Briggs, John Forsyth, James B. Hammond, J. Fred McCurdy, Charles A. Aiken, Tayler Lewis, William Wills, and W. Henry Green.

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_____. "Qoheleth the Immoralist? (Qoh 7:16-17). In Israelite Wisdom: Theological and Literary Essays in Honor of Samuel Terrien, pp. 191-204. Edited by John G. Gammie, Walter A. Brueggemann, W. Lee Humphreys, and James M. Ward. New York: Union Theological Seminary, 1978.

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Copyright 2003 by Thomas L. Constable

Haydock: Ecclesiastes (Book Introduction)

ECCLESIASTES.

INTRODUCTION.

This Book is called Ecclesiastes, or the preacher, (in Hebrew, Coheleth ) because in it Solomon, as an excellent preacher, setteth forth the vanity of the things of this world, to withdraw the hearts and affections of men from such empty toys. (Challoner) --- Coheleth is a feminine noun, to indicate the elegance of the discourse. It is very difficult to discriminate the objections of free-thinkers from the real sentiments of the author. It is most generally supposed that Solomon wrote this after his repentance; but this is very uncertain. St. Jerome (in chap. xii. 12.) informs us that the collectors of the sacred books had some scruple about admitting this; and Luther speaks of it with great disrespect: (Coll. conviv.) but the Church has always maintained its authority. See Conc. v. Act. 4. Philast. 132. (Calmet) --- It refutes the false notions of worldlings, concerning felicity; and shews that it consists in the service of God and fruition. (Worthington)

Gill: Ecclesiastes (Book Introduction)

INTRODUCTION TO ECCLESIASTES

This book has been universally received into the canon of the Scriptures, by Jews and Christians. The former, indeed, had once some controversy ^a about it; and they thought to have hid it, or put it among the apocryphal books; because, at first sight, some things seemed contradictory to each other ^b, and to incline to heresy ^c, atheism, and epicurism, and to assert the eternity of the world ^d: but they better considered of it; and when they observed those passages were capable of a good sense, and that the whole agreed with the law of God, they changed their minds ^e. And so likewise it has been rejected by some heretical persons, of the Christian name, as Theodore and Mopsuest, and others; and by deists, and some deistically inclined. But it carries in it such internal evidences of a divine original, as cannot well be denied; it delivers out and inculcates such divine instructions, concerning the duties of men to God, and one another; concerning the contempt of the world, and the carnal pleasures of it; the fear and worship of God, and a future judgment; as none but the wisdom of God could suggest. There are various things in it which seem to be referred to by Christ and his apostles; at least there is an entire agreement between them: among the many things that might be observed, compare Ecc 11:5 with Joh 3:8; and Ecc 11:9 with 2Co 5:10; and Ecc 7:20 with 1Jo 1:8. As to the author of it, there are evident marks of its being written by Solomon; yet, by some Jewish writers, it is ascribed to Isaiah ^f, which seems exceeding strange; for though he was a great prophet, and an evangelical preacher, yet no king in Jerusalem; whatever may be said for his being of the house of David, and of the royal family, as some have thought: and, besides, there is no agreement in style between this book and the writings of Isaiah. Others of them ascribe it to Hezekiah and his men ^g: Hezekiah was indeed the son of David, and David in expressly called his father; and he was a prince of great character, both with respect to religion, and to wealth and grandeur; see 2Ch 29:2; which might induce them to such a conceit; though it seems to take its rise from Hezekiah's men being the copiers of some of Solomon's proverbs, Pro 25:1; but the proof from thence must be exceeding weak; that because they were the transcribers of some of his proverbs, therefore were the writers of this book; and especially King Hezekiah; for, whatever may be said of his character, it falls greatly short of Solomon's wisdom or riches; and such things are said, with for respect to both, in this book, as cannot agree with him: and, on the other hand, it does not appear that he was addicted to wine and women, and gave himself a loose to carnal pleasures, as the writer of this book had formerly done. Grotius thinks it was written by some persons in the times of Zerubbabel, and published under the name of Solomon, as a penitent; which is quite shocking, that an inspired writing should have a false title put to it, and be imposed upon the church of God under a wrong name: besides, the name of Solomon is never mentioned in it; though this, by the way, betrays a conviction that he is intended in the title of it: nor are many persons concerned in it; it appears throughout the whole to be the work of a single person, who often speaks as such in it. That Zerubbabel should be meant by the one shepherd, Ecc 12:11, is a mere fancy; it is better interpreted, as by many, of Jesus Christ: his chief argument for this conjecture is, because there are three or four Chaldee words in it, as he supposes; which yet does not appear, and are nowhere to be found but in Daniel, Ezra, and the Chaldee interpreter: and so there are in the book of Proverbs, Pro 31:2; but it does not follow, that because these words, or others, are but once used in Scripture, that they are not originally Hebrew; since the language was more extensive and better understood in Solomon's time than now, when we have only the copy of the Old Testament in which it is preserved. In short, what is said of the descent and dignity of the writer of this book, of his wisdom, wealth, riches, and grandeur, of his virtues and of his vices, agrees with none as with Solomon; to which may be added, that there is one passage in it, the same he used in his prayer at the dedication of the temple, Ecc 7:20; compared with 1Ki 8:46. As to the time in which it was written by him, it seems to have been in his old age, as the Jewish writers observe ^h; after his sin and fall, and recovery out of it, and when he was brought to true repentance for it: it was after he had made him great works, and built houses, his own house and the house of God, which were twenty years in building; it was after he had acquired not only vast riches and treasures, which must require time, but had gotten knowledge of all things in nature; and had seen all the works that are done under the sun, and had made trial of all pleasures that were to be enjoyed; see Ecc 1:1; it was after he had been ensnared by women, which he confesses and laments, Ecc 7:26; and his description of old age seems to be made, not merely upon the theory of it, but from a feeling experience of the evils and infirmities of it, Ecc 12:1. The general scope and design of it is to expose the vanity of all worldly enjoyments; to show that a man's happiness does not lie in natural wisdom and knowledge; nor in worldly wealth; nor in civil honour, power, and authority; nor in the mere externals of religion; but in the fear of God, and the worship of him. It encourages men to a free use of the good things of life in a moderate way, with thankfulness to God; to submit with cheerfulness to adverse dispensations of Providence; to fear God and honour the king; to be dutiful to civil magistrates, and kind to the poor; to expect a future state, and an awful judgment; with many other useful things.

Gill: Ecclesiastes 4 (Chapter Introduction)

INTRODUCTION TO ECCLESIASTES 4

In this chapter the wise man reassumes the consideration of the case of the abuse of power, to show that there is no happiness in this world, in grandeur and authority enjoyed; since, as he had observed before, on the one hand, the oppressor shall be judged and condemned at the great day of account; so, on the other hand, the oppressed have their lives made so uncomfortable, that the dead are preferred unto them, and unborn persons to them both, Ecc 4:1; Another vanity he observes, that whereas men expect to be happy by their diligence and industry, this brings upon them the envy of others, Ecc 4:4; hence some, on the other hand, place their happiness in sloth and ease, which is another vanity, Ecc 4:5; and others again in covetousness; who are described by their unsocial life, toilsome labour, unsatisfied desires, and withholding good things from themselves, Ecc 4:7; upon which some things are said, to show the benefits of a social life, Ecc 4:9. And the chapter is concluded with exposing the vanity of the highest instance of worldly power and grandeur, royal dignity, through the folly of a king; the effects of which are mentioned, Ecc 4:13; and through the fickleness of the people, who are soon weary of a prince on the throne, and court his successor, Ecc 4:15