Ecclesiastes4
World English Bible · Public Domain
1Then I returned and saw all the oppressions that are done under the sun: and behold, the tears of those who were oppressed, and they had no comforter; and on the side of their oppressors there was power; but they had no comforter.
2Therefore I praised the dead who have been long dead more than the living who are yet alive.
3Yes, better than them both is him who has not yet been, who has not seen the evil work that is done under the sun.
4Then I saw all the labor and achievement that is the envy of a man’s neighbor. This also is vanity and a striving after wind.
5The fool folds his hands together and ruins himself.
6Better is a handful, with quietness, than two handfuls with labor and chasing after wind.
7Then I returned and saw vanity under the sun.
8There is one who is alone, and he has neither son nor brother. There is no end to all of his labor, neither are his eyes satisfied with wealth. “For whom then do I labor and deprive my soul of enjoyment?” This also is vanity. Yes, it is a miserable business.
9Two are better than one, because they have a good reward for their labor.
10For if they fall, the one will lift up his fellow; but woe to him who is alone when he falls, and doesn’t have another to lift him up.
11Again, if two lie together, then they have warmth; but how can one keep warm alone?
12If a man prevails against one who is alone, two shall withstand him; and a threefold cord is not quickly broken.
13Better is a poor and wise youth than an old and foolish king who doesn’t know how to receive admonition any more.
14For out of prison he came out to be king; yes, even in his kingdom he was born poor.
15I saw all the living who walk under the sun, that they were with the youth, the other, who succeeded him.
16There was no end of all the people, even of all them over whom he was—yet those who come after shall not rejoice in him. Surely this also is vanity and a chasing after wind.
Study Guide
Public-domain commentary and original-language notes for Ecclesiastes 4.
Chapter Summary
In this chapter: Miseries from oppression. (1-3). troubles from envy. (4-6). The folly of covetousness. (7,8) . The advantages of mutual assistance. (9-12). the changes of royalty. (13-16).
vv1-3
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.
vv4-6
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.
vv7-8
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!
Key Words
שׁוּב: to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again
רָאָה: to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)
כֹּל: properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
עָשׁוּק: used in plural masculine as abstractly, tyranny
אֲשֶׁר: who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
עָשָׂה: to do or make, in the broadest sense and widest application
תַּחַת: the bottom (as depressed); only adverbially, below (often with prepositional prefix underneath), in lieu of, etc.
שֶׁמֶשׁ: the sun; by implication, the east; figuratively, a ray, i.e. (architectural) a notched battlement
הִנֵּה: lo!
דִּמְעָה: weeping
Cross References
Ecclesiastes 4Uses the identical proverbial posture of 'folding hands' to signify self-destructive laziness.
Supported by Matthew Poole, JFB
Direct parallel contrasting a small portion in peace with a house full of strife/vexation.
Supported by Matthew Poole, JFB
Parallels the preference for a little with quietness over great wealth with trouble.
Supported by Matthew Poole, JFB
Solomon resumes the consideration of injustice and oppression in the place of judgment.
Supported by Matthew Poole, JFB
Parallels the deep existential sigh praising the peaceful dead over the oppressed living.
Supported by JFB
The foundational creation text declaring that it is not good for man to be alone.
Supported by JFB
Foresees the historical division, casting Jeroboam as the poor, wise child and Solomon as the foolish king.
Supported by JFB
A vivid parallel for the self-consuming destruction implied in eating one's own flesh.
Supported by JFB
Echoes the unsatisfied nature of the human eye, specifically in covetous accumulation.
Supported by Matthew Poole
The historical image of an aging king needing another to lie with him for warmth.
Supported by JFB
The historical prototype of coming directly out of prison/dungeon to rule over a kingdom.
Supported by JFB
Parallels the sorrowful wish that one had never been born to see earthly evil.
Supported by JFB
Direct parallel describing the vanity of heaping up riches without knowing who will gather them.
Supported by Matthew Poole
Illuminates how easily the hearts of the living follow a new, rising successor (like Absalom).
Supported by JFB