Ecclesiastes 4

Solomon sheweth in this chapter, how the poor are wronged and oppressed by the great ones of the world, v.1.etc. how excellent and virtuous men are envied. 4. The ill condition of the sluggard. 5. That some men have not an heart to enjoy their own labour. 6. He commanded those above them that keep company with others. 7. Here some glory in their power, but that wisdom is to be more esteemed, 13. The favour of the subjects to their magistrate is unconstant.

1. Then I turned my self and considered all the oppressions that are done under the Sun: and behold, there were the tears of the oppressed, and of those that had no comforter; [or they had no comforter] and on that side [Hebr. On the hand] of their oppressors (there) was power. [the meaning is, they have a strong party against them that is able to overpower and oppress them] they on the contrary have no comforter.

2. Therefore I praised the dead, [To wit, because they are freed from all the miseries and troubles. See Job.3.17,&c.] which were already dead, above the living, which are yet alive.

3. Yea he is better then them both, which had yet been, [That is, he that was never born. Solomon speaketh this in respect of miseries of this life. See Job.9.11,12,13,16, and 21.] who hath not seen the evil work that is done under the Sun?

4. Moreover, I saw [That is, I considered] all the labour, and all the fitness of work, that is procureth envy to a man from his neighbour; that also is vanity and vexation of Spirit. [the meaning is, that those that acquit themselves diligently in their callings, and are painful and industrious in all their works and dealings, they are subject to the envy of those that are wicked and slow or careless in their business: which often troubleth or grieveth the godly exceedingly.]

5. The fool foldeth his hands together, [The Scripture attributeth the name folly, or foolishness, to all that is contrary or repugnant to the word of God. Here a fool is as much to say as a sluggard, or slothful man. And here the nature and disposition of sluggards, and of cares negligent persons, that will not put forth their hands to labour, and to take pains for their living, is opposed by the Preacher to the nature and disposition of diligent and industrious persons, of whom he had spoken, v.4. And he will hereby intimate, that notwithstanding it is very grievous thing for a man to be subject and liable to envy and hatred of wicked and ungodly wretches, for one diligence and industry, yet it is therefore no less great folly and madness, to spend and consume ones life idly and slothfully. Compare Proverbs 6:10. and 24.33.] and eateth his (own) flesh. [that is, (as we use to say) the fool devoureth and consumeth all that he hath, and he falleth at length into such extreme poverty, that in grief of heart and penury he wasteth and consumeth his own flesh and blood.]

6. Better is an handful [Hebr. A palm full] with quietness, then both the fists which labour and vexation of spirit. [some take these to be as it were the words of the fool to excuse his idleness, whereof see v.5. As if he should say, to what purpose should I toil, and take such pains, as many men do? A little will suffice my turn, I will therefore go on softly and easily. The words are good: it is better to live in quietness with moderate riches, then to posses great riches with much care and trouble. See Prov. Chap.15.v.16,17, and 17,1. But idle persons abuse the same for a coverture of their slothfulness. See Ephesians 4:28. Others understand these words to be the words of the Preacher tending to the admonition of the sluggard, that he ought to labour diligently, though he should get but a little, that he might live in a fair and honest life.]

7. I turned me again, and I saw a vanity under the Sun.

8. There is one (alone) and not a second, he hath neither child nor brethren: [By children, are meant, descendants (as they are called) in a direct straight line: and by brethren, all collateral or friends that come sidewards and stand in side or in collateral line] yet there is no end of his labour, neither is his eye satisfied with riches, [that is, though he should possess all that he seeth, yet he would not be contented and satisfied] neither saith (he) For whom do I now labour, and cause my soul [that is, my self] to want the thing that is good! [As if he had said, Why dare I not take my relief of mine own estate? Or, why do I live in such a base, sordid and cumbersome condition? The meaning is, he considered not with himself, Is it not a great folly, that I do my self no good, nor bear good will to my self, but do nothing but rape and scrape, and toil for strangers? Psa.39.7,&c. This is spoken of covetous misers and muck-worms, that are never contented and satisfied, but are always gathering and hoarding up, although they know not who shall be the heirs of their goods or estates] This is also vanity, and it is troublesome travel.

9. Two are better then one: [That is, the condition of two that live together, is better then those of one. It seemeth that covetous miseries are reproved in these words, who are of no body but for themselves alone, and desire to keep company with none, for fear that familiarity and friendship would cost them somewhat, whereas good friendship and familiarity, is better then temporal riches] for they have a good reward of their labour, [to wit, forasmuch as they can sooner and earlier accomplish their desire and purpose, then if they were alone by themselves without any ones help. For whilst they help one another, they labour-goeth on the faster, and they have the better success, and the more gain and profit comes in.]

10. For if they [That is, one of them, or one of them both. See Judg. 12. On v.7.] fall [to wit, into sickness, or misery, or sin] the one lifteth up his fellow: but woe to the one (alone) that is fallen: for there is no second to help him up.

11. Also if two lie [Or sleep] together, then they have warmth, but how should one be warmth (alone)?

12. And if any man should prevail against one, then two shall withstand him; and a threefold cord is not soon broken. [The meaning is, if they be yet more in company then two, yea if they be many united and linked together in one society, then they shall be the better able to resist and oppose their Enemy, that comes to assault them.]

13. Better is poor and wise young man, then old and foolish king, who knoweth not of being admonished. [As if he should say, the royal dignity is indeed highly and greatly esteemed in this world, and they that attain unto it count themselves exceedingly happy above other men: But there is no happiness to be found therein; however a King (when he is come to age) hath not such wisdom as is necessary and requisite for to govern both himself and his subjects well, and moreover will not be directed or admonished by others, that are wiser then himself. Therefore a poor man that hath understanding (though he be young in years) is to be more accounted and esteemed, then such a king. Of the word young man, see Gen.44.on v.20.]

14. For one [To wit, one poor young man, ver.13.] cometh out of prison, [Hebr. Out of the house of those that are bound, or of bound ones] to be King, [it seemeth that the Preacher here hath respect to that which befall Joseph, Gen.41.14,39,43. And Psa.105.18,20,21. The like is also seen in Mordecai, Est. Chap.6. and in many other more] whereas also one that is born in his Kingdome, [that is, one that is born and an hereditary King, and not an elect or chosen King] becometh poor. [this befell king Zedekia, 2 Kings 25. And Nebbuchadnezzer King of Babel, Dan.4.30. and others besides. So that it is vanity for any man to be proud of royal dignity and power, or to rely thereupon, in regard of instability and uncertainty thereof.]

15. I saw all the living [Understand here by all, all those that dwell in one Kingdome or Land] walking under the Sun, with one young man, [that is, openly covering, or keeping company with him; to wit, that they might gain his good will and favour betimes, or in time] the second, [that is, who is the second; to wit, counting from the father, the Father being the first, the eldest Son the second] that shall stand up [that is, reign] in this (mans) stead. [to wit, in the stead of the King that now reigneth. Intimating that in all ages of the world there had been found more, that have reverenced and worshipped the Sun-rising, then the Sun-setting. The meaning of the whole verse, is this, I observed in general, the whole world sideth with the young man, that is, with the King which is grown old is not much more esteemed. This is also vanity, and a toilsome trouble in the Royal dignity.]

16. There is no end of all people, [That is, the people are infinite in number, they are past numbering] of all that have been before them; [to wit, before the King that now is, and his Son the King that shall be, or that is to come, spoken of before, ver.15.] the posterity also shall rejoice over him: [Heb. In him; that is, over the same; as if he should say, they will neither be contented of satisfied with the government of the Kings successor, when he shall be grown old]surely that is also vanity and vexation of spirit. [the meaning seemeth to be this; The inconstant multitude they will always be eager and desirous of a change, and when he once cometh to reign, whom they have so eagerly longed after, then they will not rejoice in him long, but soon grow weary of him, and desire and with for another again in his room. This is a grievous and sad thing in the heart of the King: And consequently, true happiness cannot be found in the Royal dignity.]

17. Keep thy foot [Or feet, for the Hebrew word is read two ways] when thou enterest into the house of God, [the meaning is, consider wither thou goest; when thou goest to the Temple, thou goest not to a common or ordinary place, but a place that is holy, and dedicated to holy things; so that a man must appear there with humility and reverence, as before the face and presence of God. This 17th. Verse some do add to the fifth chapter, as speaking of one and the same matter] and be rather nigh to hear, [to wit, the holy Word of God, to thereby instructed in the holy knowledge of him] then to give the slay-offering of fools; [that is, hypocrites and those that onely made an outward shew of holiness; the godly did it not, as thinking to appease God by that outward work done, and thereby to make satisfaction to their sins; but fools thought so, see Sam.15.22. Psal.50.8 Prov.15.8. and21.27.] for they know not that they do evil. [to wit, when they offer sacrifices with such an heart and mind. Oth. Surely they know not to do any thing (but) evil. Oth. They know not what evil they do.]