Ecclesiastes; or, the Preacher
Ecclesiastes 4
Chapter IV · Vol. II, pp. 1119–1120
1 Vanity is increased unto men by oppression, 4 by envy, 5 by idleness, 7 by covetousness, 9 by solitariness, 13 by wilfulness.
1 So Ia 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 side1 of their oppressors there was power, but they had no comforter.
a Is.59.13-16. ch.3.16; 5.8. Mi.2.2; 3.2,3. Job 24.7-12. La.1.2,9,16,17. 2 Ti.4.16. Ps.69.20.
1 Heb. hand.
2 Whereforeb I praised the dead which are already dead more than the living which are yet alive.
A.M. cir. 3029. B.C. cir. 975.
b Job 3.17, &c.; ch.6.3.
3 Yea,c better is he than both they which hath not yet been, who hath not seen the evil work that is done under the sun.2
c ch.6.3. Job 3.11,16,21; 10.18,19.
2 This verse is closely connected in sense with the preceding, and may be translated as follows: 'And more than both (the dead and the living), him that hath not yet been, that hath not seen the evil work that is done under the sun.'—P.
4 Again, dI considered all travail, and every right 3work, ethat for this a man is envied of4 his neighbour. This is also vanity and vexation of spirit.
d ch.1.14; 2.11; 3.16; 6.1; ver.1.
3 Heb. all the rightness of work.
e Ge.37.4-11. Jn.3.12. Mat.9.34. Phi.1.15,16,18.
4 Heb. this is the envy of a man from.
6 Betterh is an handful with quietness, than both the hands full with travail and vexation of spirit.
h Pr.15.16,17; 17.1; 16.8. Ps.37.16. 1 Ti.6.6.
7 Then I returned, and I saw vanity under the sun.
8 There is one alone, and there is not a second; yea, he hath neither child nor brother: yeti is there no end of all his labour; neither is his eye satisfied with riches; neither saith he, Forj whom do I labour, and bereave my soul of good?5 This is also vanity, yea, it is a sore travail.
i Pr.27.20. Is.5.8. 1 Jn.2.16. Hab.2.5,9. ch.5.10; 6.2.
j Ps.39.6.
5 This describes the state of a wretched miser, who, though he have none to possess what he acquires, yet pursues riches, however much he may possess, with an insatiable avidity; and even deprives himself of the necessary enjoyments of life.—J.?
9 Twok are better than one; because they have a good reward for their labour.
k Ge.2.18. Pr.27.17. 1 Co.12.18. Mar.6.7. Ex.4.14,15; 6.26; 31.6. Hag.1.14. Ac.13.2.
10 Forl if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up.
l Job 4.3,4. He.10.24. Ju.7.21-23.
11 Again, nif two lie together, then they have heat: but how can one be warm alone?
n 1 Ki.1.1,2. Ep.2.19. Col.2.19.
12 And if one prevail against him, two shall withstand him; and oa threefold cord is not quickly broken.
o Da.3.17.
13 Betterp is a poor and a wise child than an old and foolish king, who6 will no more be admonished.7
p Pr.26.12. ch.9.15,16. 1 Ti.4.12.
6 Heb. who knoweth not to be admonished, 1 Ki.22.6. 2 Ch.16.10; 24.22; 25.16.
7 'Better is a poor and a wise child than an old and foolish king who will no more be admonished,' either by the counsel of friends or the progress of opinions and providential signs and events. 'When out of prison, he'—that is, the poor and wise child, 'cometh to reign'—'when also'—that is, when in addition to the old and foolish king's refusal of admonition, such has been the result of his maladministration, that 'he that was born in his kingdom became poor;' and the public calamities demanded and compelled the elevation of another to obviate the evils of his foolish and disastrous reign.—Note, 'Child' does not necessarily signify an infant, but merely an inexperienced person, 1 Ki.3.7.—C.
14 Forq out of prison he cometh to reign; whereas also rhe that is born in his kingdom becometh poor.
15 I considered all the living which walk under the sun, with the second child8 that shall stand up in his stead.
8 Second child—that is, the son of the 'poor, but wise child,' who was called to the throne with all the advantages of personal wisdom and popular accession.—C.
16 Theres is no end of all the people, even of all that have been before them: they also that come after shall not rejoice in him. tSurely this also is vanity and vexation of spirit.
s 2 Sa.15.12,13; 20.2. 1 Ki.1.5,7,40; 12.10,16.
t ch.1.14; 2.11,17,26.
Notes
Ver. 1. From viewing the various works and judgment-seats of men, and the common graves of all living things, 'I returned' to examine the oppressions produced in these works, and legalized by the imperfect administration of human justice; and I found the oppressed and the oppressor alike comfortless.—Note, The books of Judges, of Kings, and of the Prophets abundantly testify, that when a people are oppressed, it is by God's judgments upon their sins; while the examples of Pharaoh, Jeroboam, Belshazzar, and others, equally testify that the oppressor is judicially given over to his own ways, that he, in his turn, may become a warning to others in power. C.
Ver. 9. Almost all great works have been accomplished by two united spirits. Moses and Aaron, Joshua and Caleb, David and Jonathan, Elijah and Elisha, are striking examples in the Old Testament; and our Saviour is recorded in the New Testament to have sent his disciples 'two and two,' with his divine message of salvation. C.
Ver. 16. 'There is no end to all the people, to all by whom he is made a leader: but they that come after shall not rejoice in him.' That is, the popularity even of the son, not of an old and foolish, but of a young and wise king, may soon pass away: such is the instability of human opinion, and the vanity of human praise. C.
Reflections.—Into what a hell hath sin turned our earth! Men are often proud of transforming themselves into devils for tormenting their brethren. Often, through want of help and comfort, a man's life is made worse than death or non-existence. And desperately wicked are men when even right and useful works do but rouse their envy. But great is the mercy that God, with whom every right work is accepted, will be our final Judge. Let me then be diligent in business, and work the work of God while it is called to-day. Sloth of any kind tends to make men poor and miserable. But unhappy are they who are selfish and covetous; and who, without any temptation, deny themselves the comforts of life, and make themselves slaves to business. It is absurd to covet all to themselves, when friendship and social connections are much more calculated to their help, comfort, and improvement. Kings are often but a plague to themselves and their restless people; and tottering honours are rather burdens than advantages.