Chapter 4

1 Vanity is increased unto men by oppression, 4 by envy, 5 by idleness, 7by covetousness, 9 by solitariness, 13 by wilfulness.

1. I returned, and considered. A Hebrew expression equivalent to “I reconsidered,” or “again I saw” (RSV).

Oppressions. Heb. Фashuqim, from a root meaning “to oppress,” “to wrong,” “to extort.” It is related to an Arabic word meaning “roughness,” or “injustice.” Solomon here refers to things that have been the lot of the poor and weak throughout history (see Job 35:9; Amos 3:9; cf. 1 Sam. 12:4).

Tears. The tears of the oppressed move the heart of God (Ps. 39:12; 56:9; Isa. 38:5). In contrast, the tears of a hypocrite are offensive to Him (Mal. 2:13).

Comforter. From the verb “to console,” “to comfort.” 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.

2. I praised. Or, “I congratulated.”

More than the living. Compare Job 3:13 and the words of Christ in reference to Judas (Matt. 26:24). 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.

3. Better. 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).

4. Travail. Literally, “trouble,” “labor,” “toil.”

Every right work. Literally, “all the skillfulness of work.” The expression may also mean “successful work” or “profitable work.”

Envied. 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.

Vexation of spirit. Or, “a striving after wind” (RSV), a figure of speech that describes the futility of worldly success as a guarantee of happiness.

5. Foldeth his hands. Literally, “the embracer of his hands,” a Hebrew expression for idleness (see Prov. 6:10; 24:33).

Eateth his own flesh. Jewish commentators use the word “meat” instead of “flesh,” and so suggest the picture of a stolid person sitting down to his meals, concerned exclusively with the pleasures of life. They quote Ex. 16:8 and Isa. 22:13 in support of this interpretation. Probably a more reasonable explanation of this expression is that the lazy dullard is brought to extreme poverty, and his family with him.

6. Handful with quietness. Literally, “a filling of the hand with quietness.” The Hebrew indicates the cupped hand. No doubt “quietness” here refers to peace of mind. The word appears in ch. 6:5 as “rest,” meaning well-being, and in ch. 9:17 as “quiet,” meaning gentleness (see Isa. 30:15).

Full with travail. Intense activity, a nervous rushing about in the endeavor to get a multiplicity of things done each day, in order to reap the maximum reward. A full and happy life does not depend on an abundance of the things of this life.

7. I saw vanity. Solomon tells of considering another phenomenon of life—avarice.

8. One alone. 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 child 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-centered, and the springs of benevolence within him dry up.

End. Or, “cessation,” from the verb root, “to cut off.” This lonely man, with no responsibility for others, nevertheless continues to work and hoard with a zeal worthy of more commendable objectives.

Satisfied with riches. The more he accumulates, the more he craves. The acquisition of wealth has become an obsession with him (see Prov. 27:20). Few men are content with their lot.

Bereave my soul. That is, “deny myself” (see on Ps. 16:10 for this use of nephesh). This avaricious person never questioned why he labored so incessantly. He was blinded by desire, and therefore devoted himself to amassing wealth, yet without finding contentment. It is a Christian virtue to be industrious, yet entirely contented under God’s hand (Rom. 12:11; Eph. 4:28; 1 Tim. 6:8; Heb. 13:5). Indolence is not commended in the Christian (Prov. 12:24; Eccl. 10:18).

Sore travail. Better, “an evil business” or “a wretched task.”

9. Two are better. Two workmen engaged in cooperative effort can often earn more than double the wage of a single person. The word translated “reward” is the common Hebrew term for wages. It is used of servants (Gen. 30:28, 32, 33), of soldiers (Eze. 29:18, 19), and of the hire of animals (Zech. 8:10).

10. Fall. The Hebrew verb may be applied to a physical fall, to death, to falling into the power of another, or to failure in one’s undertakings. The last meaning is preferable here, referring as it does to evil circumstances that may befall one, and to his partner coming to his rescue. 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 worth while (Acts 13:2; 14:27).

11. Two lie together. Verse 10 speaks of help and support in difficulty; this, of comfort. 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).

12. If one prevail. 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.

Some commentators have gone to unwarranted lengths in an exposition of this verse, professing to see here an allusion to the Trinity. They quote such incidents as the love and companionship between Lazarus and his two sisters, Mary and Martha, and Christ choosing three disciples to accompany Him to the Garden of Gethsemane. Such fanciful exegesis should be avoided.

13. Child. Perhaps preferably “youth” or “young man.” This Hebrew word is used of Joseph at seventeen years of age (Gen. 37:30), and of “young men” in many places (1 Kings 12:8, 10, 14; 2 Chron. 10:8, 10, 14).

And foolish. Better, “but foolish.”

Admonished. The word thus translated is from the root “to advise,” “to enlighten,” “to counsel,” “to warn.” 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.

14. Out of prison. Literally, “from the house of prisoners;” perhaps figuratively, from the midst of forbidding circumstances. The meaning is that 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).

Poor. An unwise king with no concern for the welfare of his subjects may be deposed, suffer great hardships, and possibly lose his life.

15. I considered. A transitional expression.

The second child. This verse may refer to the enthusiasm attendant upon the accession of the new ruler who takes the place of one deposed.

16. No end. A continued description of the enthusiasm of the crowds mentioned in v. 15. This is borne out by the Hebrew of the following phrase, which is better understood as meaning, “even all of them over whom he was ruler.”

Before them. Literally, “all them in front of whom he was,” meaning, “over whom he ruled.” The Hebrew speaks of “going before” in the sense of leadership (1 Sam. 18:16; 2 Chron. 1:10).

Not rejoice in him. Public acclaim today may become public denunciation tomorrow. Joseph in Egypt illustrates the fickleness of the world’s regard (Ex. 1:8).