1 Vanity is increased unto men by oppression,
4 by envy,
5 by idleness,
7 by covetousness,
9 by solitariness,
13 by wilfulness.
Ecc 4:1 Again I looked and saw all the oppression that was taking place under the sun: I saw the tears of the oppressed— and they have no comforter; power was on the side of their oppressors— and they have no comforter.
The hearts of men in sore distress long for words of consolation from one who understands, and their distress deepens when there is none to comfort (see Ps. 69:20; Lam. 1:2).
Power. The Hebrew word is used of physical strength, such as Samson’s (Judges 16:5, 6, 15), but also in the broader sense of ability and efficiency in any direction (Prov. 24:5). Here it pictures the ruthless dealings of stronger men with respect to the weak and defenseless.
Ecc 4:2 And I declared that the dead, who had already died, are happier than the living, who are still alive.
Under certain evil conditions and from certain points of view it may be better to be dead than to continue to live. It is from this standpoint that Solomon writes. It represents a mood stirred up by the inequalities and evils that have resulted from thousands of years of sin.
Today more than ever before, men and women feel the futility of life.
Ecc 4:3 But better than both is the one who has never been born, who has not seen the evil that is done under the sun.
Pessimism, which is of the devil, is best met by faith in God and firm trust in the Saviour (Matt. 11:28). Compare the calm confidence of Paul (Rom. 5:1).
Ecc 4:4 And I saw that all toil and all achievement spring from one person’s envy of another. This too is meaningless, a chasing after the wind.
Envy. Rivalry stirs up envy and bitterness as competition becomes close. The principle here set forth applies to labor conditions, business rivalries, and international problems, as well as personal relations.
Meaninglessness. Or, “a striving after wind” (RSV), a figure of speech that describes the futility of worldly success as a guarantee of happiness.
Ecc 4:5 Fools fold their hands and ruin themselves.
A Hebrew expression for idleness (see Prov. 6:10; 24:33).
This expression is that the lazy dullard is brought to extreme poverty, and his family with him.
Ecc 4:6 Better one handful with tranquillity than two handfuls with toil and chasing after the wind.
A full and happy life does not depend on an abundance of the things of this life.
Ecc 4:7 Again I saw something meaningless under the sun:
Solomon tells of considering another phenomenon of life—avarice.
Ecc 4:8 There was a man all alone; he had neither son nor brother. There was no end to his toil, yet his eyes were not content with his wealth. “For whom am I toiling,” he asked, “and why am I depriving myself of enjoyment?” This too is meaningless— a miserable business!
The picture is of a solitary person, alone and without either friends or close associates. He has neither kith nor kin, nor heir to succeed him or to carry forward his labors.
Neither son nor brother. A pathetic picture of loneliness, with little incentive to encourage one in his endeavors. To labor to provide for loved ones is a noble and satisfying task. Responsibility for loved ones is an effective means to the development of character. Without such incentives a man becomes self-centred, and the springs of benevolence within him dry up.
The acquisition of wealth has become an obsession with him (see Prov. 27:20). Few men are content
Ecc 4:9 Two are better than one, because they have a good return for their labor
Two workmen engaged in cooperative effort can often earn more than double the wage of a single person.
Ecc 4:10 If either of them falls down, one can help the other up. But pity anyone who falls and has no one to help them up.
The conditions of travel in ancient times were usually fraught with peril, owing to poor facilities and to robbers. Two could safely make a journey where one might fail. Cooperation is invaluable and isolation is often dangerous.
Compare the sending forth of the disciples (Luke 10:1). Companionship and mutual joy in an undertaking well done are blessings most worthwhile (Acts 13:2; 14:27).
Ecc 4:11 Also, if two lie down together, they will keep warm. But how can one keep warm alone?
Solomon here thinks of the heat of the day followed by the cold of night, and of the poverty of the common man, whose only bedding often consisted of his outer garment (see Ex. 22:26, 27).
Ecc 4:12 Though one may be overpowered, two can defend themselves. A cord of three strands is not quickly broken.
The blessing of help and protection is here stressed. The same truth is expressed in our aphorism, “in union there is strength.” Threefold cord. Separately, three pieces of string may be broken with ease, but when twisted into one cord, they cannot be broken so readily.
Ecc 4:13 Better a poor but wise youth than an old but foolish king who no longer knows how to heed a warning.
In his old age the king had become stubborn and set in his ways. In his obstinacy he rejected all advice, and thereby became a danger to himself, his people, and his kingdom.
Ecc 4:14 The youth may have come from prison to the kingship, or he may have been born in poverty within his kingdom.
A young man may overcome the disadvantages confronting him, and if he is wise and teachable, become a success in life. He may even attain to the highest position in the land (see 1 Kings 11:26–28).
Ecc 4:15 I saw that all who lived and walked under the sun followed the youth, the king’s successor.
This verse may refer to the enthusiasm attendant upon the accession of the new ruler who takes the place of one deposed.
Ecc 4:16 There was no end to all the people who were before them. But those who came later were not pleased with the successor. This too is meaningless, a chasing after the wind.
Public acclaim today may become public denunciation tomorrow. Joseph in Egypt illustrates the fickleness of the world’s regard (Ex. 1:8).