Ecclesiastes · Chapter 4

V. 1. I returned-I considered again. Oppressions-Whether by princes, magistrates, or other potent persons. No comforter-None afforded them pity or succour. But they, &c.-No comfort therein.

Verse 1. Considered all the oppressions] µyqv[ ashukim signifies any kind of injury which a man can receive in his person, his property, or his good fame.

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

Verse 1. So I returned, and considered — I considered again more seriously; all the oppressions — under the sun — Whether by princes, magistrates, or other potent persons; and the tears of such as were oppressed — Their grievous sufferings, sighs, and groans. And they had no comforter — None afforded them either pity or succour. For such was the greatness and power of their oppressors, that, as they could not defend themselves against them, so none else durst express their compassion toward them, much less plead for them, for fear of being made to suffer in the same way themselves.

1. The writer now looks upon the suffering which arises from “man’s inhumanity to man.” The royal writer, if such he be, does not confine his survey of the oppressions practiced by men to his own kingdom alone. He surveys all the oppressions under the sun, whether in his own kingdom, in neighboring nations, or in universal history. He states not merely what he saw but what he considered. I returned, and considered, is equivalent to, again I saw, implying merely a new line or object of observation. In the Hebrew the same word occurs twice. Our version renders it, oppressions and oppressed. Better, oppressed, each time: all the oppressed who are made such under the sun; the latter part serving to hold the attention longer. The down-trodden classes, like the French peasantry until the Revolution, the English agricultural labourers, the former American slaves, and very many other examples, illustrate this observation.

V. 2. I praised-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.

Verse 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.

Verses 2, 3. Wherefore I praised the dead, &c. — 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. Yea, better is he than both they — “Much more desirable than either of these is it not to have come into the world at all; and so to have had no sense of the miseries which the dead have formerly felt, and which the living now undergo.”

Verse 2. Wherefore I praised the dead—more than the living, who are robbed, fleeced, and exposed to incessant afflictions, from oppression and war. Solomon alludes to extreme cases, such as our Saviour foretold would befal the Jews in their revolt against the Romans; when men should say, Blessed are the breasts that never gave suck. The like times were foretold of the Romans, in their civil wars, and in the scourge of the Saracens, that men should seek death, and it should flee from them. Revelation 9:6.

2. I praised the dead — The style of this verse shows that the writer was an eyewitness of much that he names, and felt a most lively emotion in view of it. “There the wicked cease from troubling; and there the weary be at rest.” Job 3:17.

V. 3. Better is he-Who was never born. Not seen-Not felt: for as seeing good is put for enjoying it, so seeing evil is put for suffering it.

Verse 3. Which hath not yet been] Better never to have been born into the world, than to have seen and suffered so many miseries.

Verses 2, 3. Wherefore I praised the dead, &c. — 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. Yea, better is he than both they — “Much more desirable than either of these is it not to have come into the world at all; and so to have had no sense of the miseries which the dead have formerly felt, and which the living now undergo.”

3. Better… not yet been — The dead have suffered; the living now suffer. The abortion that perishes unborn, as infants which never saw light, escapes all suffering. “They have slept, they have been at rest.” Very wretched must he be to whom cold and dark non-existence seems better than the warm experiences of life and action. Yet it has many times been expressed, if not felt.

“Not to be born, never to see the sun,

No worldly blessing is a greater one.”

— Theognis.

V. 4. Right work-All the worthy designs of virtuous men. Envied-Instead of honour, he meets with envy and obloquy.

Verse 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 neighbour’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.

Verse 4. Again I considered all travail — Hebrew lm[ lk, all the labour, toil, or trouble, which men undertake or undergo; and every right work — All the worthy designs of virtuous men; that for this a man is envied of his neighbour — Instead of that honour and recompense which he deserves, he meets with nothing but envy, and obloquy, and many evil fruits thereof.

4. A man is envied — Jealousy is here a more fitting term than envy, for envy relates to what is now in possession, jealousy to what is now in process of acquirement. But the remark here is of activity and skill now at work, so that jealousy is the true word. Assuming, as Koheleth does in this discussion, from Ecclesiastes 3:22, that there is no future life, he is prepared to suggest that jealousy of one another is the main cause of men’s efforts in life. The margin gives here the true sense, or at least the better, This springs from a man’s jealousy towards his neighbour.

V. 5. The fool-Is careless and idle: perceiving that diligence is attended with envy, he runs into the other extreme. Eateth-Wastes his substance, and brings himself to poverty, whereby his very flesh pines away for want of bread.

Verse 5. The fool foldeth his hands] After all, without labour and industry no man can get any comfort in life; and he who gives way to idleness is the veriest of fools.

Verse 5. The fool foldeth his hands, &c. — Is careless and idle: perceiving that diligence is attended with envy, he runs into the other extreme. And eateth his own flesh — Wastes his substance, and brings himself to poverty, whereby his very flesh pines away for want of bread.

Ver. 5. The fool foldeth his hands together, in sloth and despair; and after eating up his own flesh, hunger, misery, and despair come upon him like a flood, and his family is left to perish. Sometimes the nerves, like a spring stretched too far, lose their energy: the spirits fail when pressure is too severe.

5. The fool… eateth his own flesh — The activity of the jealous is here contrasted with the quiet of the stupid, to the advantage of the latter: The stupid foldeth his hands, yet hath meat to eat. This can be said of him, that he enjoys the common blessings of life with small care or anxiety. Fool as he is, he shows something of philosophic calm and content.

V. 6. Better-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.

Verse 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 labours 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.

Verse 6. Better is a handful with quietness, &c. — These are the words, either, 1st, Of the sluggard, making this apology for his idleness, that his little, with ease, is better than great riches got with much trouble; or, 2d, of Solomon, who elsewhere speaks to the same purpose, and here proposes this antidote against the vanity of immoderate cares and labours for worldly goods, against which he industriously directs his speech in divers places of this book, and particularly in the following passage.

6. Better is a handful, etc. — This verse confirms what has been said to the credit of the lazy man, and really assigns a reason for the statement of verse 5. It would be better to use of in place of “with,” and Hebrew usage would demand it — “handful of quietness,” “both the hands full of travail.”

7. I returned, and I saw — That is, again I saw. A case of avarice is now considered; a man giving up all enjoyment of the present, and struggling against the inevitable order of affairs, under the desire of accumulating money — “accursed hunger for gold.”

V. 8. Alone-Who has none but himself to care for. Brother-To whom he may leave his vast estate. Yet-He lives in perpetual restlessness and toil. For whom-Having no kindred to enjoy it. And bereave-Deny myself those comforts and conveniences which God hath allowed me? A sore travel-A dreadful judgment, as well as a great sin.

Verse 8. There is one alone, and there is not a second] Here covetousness and avarice are characterized. The man who is the centre 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 labour 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.

Verse 8. There is one alone — Who has none but himself to care for. Yea, he hath neither child nor brother — To whom he may leave his vast estate; yet is there no end of his labours — He lives in perpetual restlessness and toil. Neither is his eye satisfied — His covetous mind or desire, fitly expressed by the eye, both because the eye is frequently the incentive to this sin of covetousness, (Joshua 7:21,) and because the covetous man hath no good by his riches, save the beholding them with his eyes, as is affirmed, Ecclesiastes 5:11. Neither saith he — Within himself: for he considers nothing but how he may get more and more: For whom do I labour? — Having no posterity or kindred to enjoy it; and bereave my soul of good? — Deny myself those comforts and conveniences which God has allowed me? Shall I take all this pains, and endure all these toils and hardships for a stranger, possibly for an enemy, who will reap the fruit of all my cares and labours? This is also vanity, yea, a sore travail — A dreadful judgment and misery, as well as a great sin.

Ver. 8. There is one, and happy it would be if there were not a second; a man who has neither son nor brother to enjoy his riches; yet there is no end of his labour to hoard up wealth! This earth-worm forms a contrast with the fool who wastes all, by saving all. Like the beasts, he has little idea of a treasure in heaven. Surely this is a case of vanity and vexation of spirit.

8. One… not a second — Neither saith he, is not found in the Hebrew, but is inserted to guide to the sense. Yet it is livelier rhetoric to add nothing, but to take the simple personification of the original. For whom do I labour — In this verse Koheleth for the moment puts himself in the place of the lonely miser. This man, so solitary, struggles to amass riches for the mere love of possessing them. “If I were in his place, for whom should I be doing all this?”

V. 9. Two-Who live together in any kind of society. Because-Both have great benefit by such conjunction, whereby they support, encourage, and strengthen one another.

Verse 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.

Verse 9. Two — Or more, who live together in any kind of society, and join their powers together in pursuit of any important object; are better than one — Act more cheerfully, and accomplish their designs more readily, than any of them could do in a solitary state; because they have a good reward for their labour — Have great benefit by such combinations and conjunctions of their counsels and abilities, whereby they exceedingly support, encourage, and strengthen each other, and effect many things which none of them could have effected alone. Gregory Thaumaturgus, says Bishop Patrick, understands Solomon as speaking here of koinwnia biou, living in communion, or fellowship together, which he shows to be profitable, both to procure us greater happiness, which is the subject of the ninth verse, and to preserve us in the enjoyment of it when we have attained it, which is the subject of the three following verses.

Ver. 9. Two are better than one. They divide the cares and duties of life. When grief afflicts the one, there is a bosom of comfort at hand: the torrent is diminished when the stream is divided. The jesuits in their comments get over this by saying, that in the monastic habits, the friars and the nuns live in society.

9. Better than one — That is, happier. If the avaricious man would ally himself to a friend, his enjoyment would be increased.

V. 10. They-One of them. Fall-Into any mistake, or sin, or danger.

Verses 10-12. For, if they fall — If one or more of them fall in any way; as into any mistakes, and errors, or sins, dangers, or distresses. The one will lift up his fellow — Will hold him up, if he be falling, or raise him up, if he be fallen. If two lie together, then they have heat — They will be sooner warm in a cold bed and a cold season. So virtuous and gracious affections are excited by good society; and Christians warm one another, by provoking one another to love and good works. But how can one be warm alone? — How can the warmth and fervency of true Christian love and zeal be retained by him who stands aloof from, and has no intercourse with, his fellow-Christians? If one prevail against him — If an enemy, visible or invisible, might easily prevail against either or any of them, if not associated with others, two or more, uniting their counsels and efforts, will be able to withstand him; and a three-fold cord is not quickly broken — If a man have not only one, but two or more friends to assist him, he is so much the more secure against all assaults, and therefore the more happy. Thus, in our spiritual warfare, we may be helpful to each other as well as in our spiritual work. And next to the comfort of communion with God, is that of the communion of saints. For they that dwell in love dwell in God, and God in them.

10. For if they fall — Better, “For if one fall.” The illustration is drawn from travelling, but it may be applied to any of the numerous mishaps of life. “God never made an independent man.” Each depends on another.

Verses 10-12. For, if they fall — If one or more of them fall in any way; as into any mistakes, and errors, or sins, dangers, or distresses. The one will lift up his fellow — Will hold him up, if he be falling, or raise him up, if he be fallen. If two lie together, then they have heat — They will be sooner warm in a cold bed and a cold season. So virtuous and gracious affections are excited by good society; and Christians warm one another, by provoking one another to love and good works. But how can one be warm alone? — How can the warmth and fervency of true Christian love and zeal be retained by him who stands aloof from, and has no intercourse with, his fellow-Christians? If one prevail against him — If an enemy, visible or invisible, might easily prevail against either or any of them, if not associated with others, two or more, uniting their counsels and efforts, will be able to withstand him; and a three-fold cord is not quickly broken — If a man have not only one, but two or more friends to assist him, he is so much the more secure against all assaults, and therefore the more happy. Thus, in our spiritual warfare, we may be helpful to each other as well as in our spiritual work. And next to the comfort of communion with God, is that of the communion of saints. For they that dwell in love dwell in God, and God in them.

11. How can one be warm — The ordinary people of Palestine to this time, as did all the ancients, lie down at night in the usual clothing of the day. The country has hot days and cold nights, and a traveller is annoyed at the complaints of his men arising from insufficient protection. The frost consumes them by night, and they crowd together for warmth. The houses formerly had open lattice instead of glass windows, so that the cold night air was felt within, and the sleepers on mats and carpets suffered from the chill. There is no allusion here to husband and wife. Night-dresses, distinct from the clothing worn by day, were first introduced by the French, and in quite modern times.

V. 12. Prevail-Against either of them.

Verses 10-12. For, if they fall — If one or more of them fall in any way; as into any mistakes, and errors, or sins, dangers, or distresses. The one will lift up his fellow — Will hold him up, if he be falling, or raise him up, if he be fallen. If two lie together, then they have heat — They will be sooner warm in a cold bed and a cold season. So virtuous and gracious affections are excited by good society; and Christians warm one another, by provoking one another to love and good works. But how can one be warm alone? — How can the warmth and fervency of true Christian love and zeal be retained by him who stands aloof from, and has no intercourse with, his fellow-Christians? If one prevail against him — If an enemy, visible or invisible, might easily prevail against either or any of them, if not associated with others, two or more, uniting their counsels and efforts, will be able to withstand him; and a three-fold cord is not quickly broken — If a man have not only one, but two or more friends to assist him, he is so much the more secure against all assaults, and therefore the more happy. Thus, in our spiritual warfare, we may be helpful to each other as well as in our spiritual work. And next to the comfort of communion with God, is that of the communion of saints. For they that dwell in love dwell in God, and God in them.

12. And if one prevail — “One” is here the object of the verb, and it should read, “If an assailant prevail against one man, two can resist him.” A threefold cord is a lively emblem of a close alliance. That “union is strength,” is the theme of many a fable and proverb. To this day travellers in the East are too much exposed to marauders to allow of journeying singly. This discourse on friendship reminds one of the manly and tender attachment of David and Jonathan.

V. 13. Better-More happy. Now he proceeds to another vanity, That of honour and power. Than a king-Who hath neither wisdom to govern himself, nor to receive the counsels of wiser men.

Verse 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:

Verses 13, 14. He now proceeds to another vanity, even that of honour and power, and the highest places. Better — More happy; is a poor and wise child — Who is doubly contemptible, both for his age and for his poverty; than an old and foolish king, who, though venerable for his age, and gravity, and royal dignity, yet hath neither wisdom to govern himself, nor to receive the counsels or admonitions of wiser men, but is foolish, rash, and incorrigible. For out of prison 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 with Joseph, Mordecai, and many others; whereas 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.

Ver. 13. Better is a poor and a wise child, than an old and foolish king who will no more be admonished, by the venerable senators which stand at the foot of the throne. He involves himself in war, like the strong bulls, gets dethroned or slain, while his more prudent son is liberated from his chain, and placed on his father’s throne. Assuredly, all these contumelious fluctuations of society designate the vanity of human passions, and the vexations of the mind.

13. Better is… a wise child — This would be better rendered youth, as the word is often used even of those near manhood. An old and foolish king — Age and royalty have always been objects of veneration in the East; but an aged “king” who has been so foolish as to alienate all his counsellors, and come to later years without their support, is here put as inferior to a poor youth who is still teachable.

V. 14. For he-The poor and wise child is often advanced to the highest dignity. Whereas-That old king is deprived of his kingdom.

Verse 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.

Verses 13, 14. He now proceeds to another vanity, even that of honour and power, and the highest places. Better — More happy; is a poor and wise child — Who is doubly contemptible, both for his age and for his poverty; than an old and foolish king, who, though venerable for his age, and gravity, and royal dignity, yet hath neither wisdom to govern himself, nor to receive the counsels or admonitions of wiser men, but is foolish, rash, and incorrigible. For out of prison 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 with Joseph, Mordecai, and many others; whereas 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.

14. Out of prison… reign — The possibilities of the “youth” are stated as a reason for the declaration of the preceding verse. He may go from prison to a throne, while a born king, managing foolishly, may become a poor outcast. The bright example of Joseph was ever recurring to Jewish writers. Also, that of Jeroboam the “industrious,” who, after the death of Solomon, returned from exile in Egypt and became king of Israel.

V. 15. I considered-The general disposition of common people, in all kingdoms, that they are fickle and inconstant. With the second child-This may be understood of the king’s child, or son and heir, called second, in respect of his father, whose successor he is. Stand up-Arise to reign.

Verse 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. xviii. 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 (Ecclesiastes 4:15, 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 favour, 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:—

[Persian]

[Persian]

“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.

Verse 15. I considered all the living — The general disposition of common people in all kingdoms, that they are fickle and inconstant, weary of their old governors, and desirous of changes; with the second child that shall stand up — That shall arise to reign. This may be understood of the king’s child, or son and heir, called second in respect to his father, whose successor he is. Some join this clause with the preceding, thus: I considered all the living which walk — Or, that they walk; under the sun — That is, upon earth; with the second child — That is, that they follow, favour, and worship him, as the rising sun, upon which the eyes and hopes of most people are fixed. Probably Solomon observed this disposition in his own people, who were growing weary of his government, and beginning to desire a change, and to turn their eyes to Rehoboam his successor. At least he remembered the rebellion that had been raised against his father David in favour of Absalom, and might have reason to think the same leaven was still working in his kingdom. The verse is thus paraphrased by Bishop Patrick: “Such is the infelicity of princes, that I have seen a king left with nothing but the bare title, and the outward state of royalty; the hearts and affections of all, nobles, gentry, and common people, from one end of the kingdom to the other, inclining to his son (or next heir) that is to succeed him; unto whom they do obeisance, as if he were already upon the throne; but neglect his old father, who sees himself robbed of those honours in which he placed his happiness.”

15. The second child — The word here rendered “second” is, in verses 8, 10, used in the sense of an ally or associate, and so it should be here, for the contrast is between him and the lonely, repulsive king. It means that the youth makes himself a fellow and companion to others, gaining in return their favour. It might be rendered “the popular youth.” In his stead, means in the place of the old king, as his rival. Koheleth marks the effect of his ways upon the living, so different from those of his rival.

V. 16. No end-This humour of the common people hath no end, but passes from one generation to another. Before them-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. In him-They shall be as weary of the successor, though a wise and worthy prince, as their parents were of his foolish predecessor.

Verse 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: honoured awhile;

Then, like his sire, contemn’d, abhorr’d, forgot.” — C. ECCLESIASTES

Verse 16. There is no end of the people — The sense seems to be, either, 1st, The people who have this humour are without end, or innumerable: or, 2d, This humour of the common people hath no end, but passes 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 favour: Even of all that have been before them — Before the present generation of subjects, who earnestly desired and promoted the change of government here expressed. And so, here are three generations of people mentioned; the authors of the present change, and their parents, and their children; and all are observed to have the same inclinations in these matters. They also that come after 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. Surely, this also is vanity — From all this it appears, that happiness is not to be found in honour and power; no, not in the very highest pitch of it: for there also is not only dissatisfaction to be found, but many dangers, troubles, and vexatious cares, which much disturb and perplex the minds of those that possess it. See Bishop Patrick.

16. Of all that have been before them — Really, Of all before whom he was, that is, whose leader he was. His popularity was boundless. Everybody seemed to follow him. Also — Better, yet. They who come after him may find that a brilliant reign has been really disastrous to the land. Or, it may be that his beneficent career was brief, and followed by some one who so spoiled all, that it left no more lasting impression — “Than smoke in air, or on the water, foam.”

Therefore, this career of this man, however successful, was also vanity and a grasping after wind.