Exegetical and Hermeneutical Commentary of Ecclesiastes 4:13
Better [is] a poor and a wise child than an old and foolish king, who will no more be admonished.
13. Better is a poor and a wise child ] Better, young man. The words are general enough but the ingenuity of commentators has sought for examples in history, which the writer, according to the varying theories as to his date, may have had in his thoughts. Such, e.g. as Abraham and Nimrod, Joseph and Pharaoh, David and Saul (all these are named in the Midrash Koheleth, see Introduction, ch. vi.), Joash and Amaziah, Cyrus and Astyages, the high priest Onias and his nephew Joseph (circ. b.c. 246 221, see Joseph. Ant. xii. 4, and Note on next verse), or Herod and his son Alexander. None of these identifications are altogether satisfactory, and it is quite possible that the writer may simply have uttered a general statement or may have had in view some events of which we have no record. In Wis 4:8-9 we have a more eloquent utterance of the same thought, “Honourable age is not that which standeth in length of time or that is measured by number of years, but wisdom is the grey hair unto men and unspotted life is old age.” The word for “child” is used of Joseph at the age of 17 (Gen 37:30; Gen 42:20) and even of the companions of Rehoboam when the latter was over 40 (1Ki 12:8).
Fuente: The Cambridge Bible for Schools and Colleges
These verses set forth the vanity of earthly prosperity even on a throne. Opinion as to their application is chiefly divided between considering them a parable or fiction like that of the childless man in Ecc 4:8 : or as setting forth first the vicissitudes of royal life in two proverbial sayings Ecc 4:13-14, and then Ecc 4:15-16, the vicissitudes or procession of the whole human race, one generation giving place to another, Which in its turn will be forgotten by its successor. On the whole, the first appears to have the better claim.
Ecc 4:13
Child – Rather, young man.
Ecc 4:14
Rather: For out of the house of bondage he goes forth to be a king; although he was born poor in his kingdom, i. e., in the country over which he became king.
Ecc 4:15
I considered … – literally, I saw all the population of the young mans kingdom.
The second child – This second youth is generally understood to be identical with the one mentioned in Ecc 4:13.
Ecc 4:16
There is – Rather: There was.
That have been before them – Rather, before whom he was, i. e., at the head of whom the young king was. Compare Mic 2:13.
They also that … him – i. e., The next generation shall forget this chosen king.
Fuente: Albert Barnes’ Notes on the Bible
Ecc 4:13-16
Better is a poor and a wise child than an old and foolish king, who will no more be admonished.
On the advantages of Christian knowledge to the lower orders of society
There is no topic on which the Bible maintains a more lucid and entire consistency of sentiment than the superiority of moral over all physical and all external distinctions. One very animating inference to be drawn from our text is, how much may be made of humanity. Did a king come to take up his residence amongst us–did he shed a grandeur over our city by the presence of his court, and give the impulse of his expenditure to the trade of its population–it were not easy to rate the value and the magnitude which such an event would have on the estimation of a common understanding, or the degree of personal importance which would attach to him who stood a lofty object in the eye of admiring townsmen. And yet it is possible, out of the raw and ragged materials of an obscurest lane, to rear an individual of more inherent worth than him who thus draws the gaze of the world upon his person. By the act of training in wisdoms ways the most tattered and neglected boy who runs upon our pavements do we present the community with that which, in wisdoms estimation, is of greater price than this gorgeous inhabitant of a palace. Even without looking beyond the confines of our present world, the virtue of humble life will bear to be advantageously contrasted with all the pride and glory of an elevated condition. The man who, though among the poorest of them all, has a wisdom and a weight of character which makes him the oracle of his neighbourhood–the man who, vested with no other authority than the meek authority of worth, carries in his presence a power to shame and to overawe the profligacy that is around him–the venerable father, from whoso lowly tenement the voice of psalms is heard to ascend with the offering up of every evening sacrifice–the Christian sage, who, exercised among lifes severest hardships, looks calmly onward to heaven, and trains the footsteps of his children in the way that leads to it–the eldest of a well-ordered family, bearing their duteous and honourable part in the contest with its difficulties and its trials–all these offer to our notice such elements of moral respectability as do exist among the lowest orders of human society, and elements, too, which admit of being multiplied far beyond the reach of any present calculation. But, to attain a just estimate of the superiority of the poor man who has wisdom, over the rich man who has it not, we must enter into the calculation of eternity–we must look to wisdom in its true essence, as consisting of religion, as having the fear of God for its beginning, and the rule of God for its way, and the favour of God for its full and satisfying termination–we must compute how speedily it is, that, on the wings of time, the season of every paltry distinction between them must at length pass away; how soon death will strip the one of hie rags, and the other of his pageantry, and send them in utter nakedness to the dust; how soon judgment will summon them from their graves, and place them in outward equality before the Great Disposer of their future lot, and their future place, through ages which never end; how in that situation the accidental distinctions of life will be rendered void, and personal distinctions will be all that shall avail them; how, when examined by the secrets of the inner man, and the deeds done in their body, the treasure of heaven shall be adjudged only to him whose heart was set upon it in this world; and how tremendously the account between them will be turned, when it shall be found of the one, that he must perish for lack of knowledge, and of the other, that he has the wisdom which is unto salvation. And let me just state that the great instrument for thus elevating the poor is that Gospel of Jesus Christ, which may be preached unto the poor. It is the doctrine of His Cross finding an easier admission into their hearts than it does through those barriers of human pride and human resistance, which are often reared on the basis of literature. Let the testimony of God be simply taken in, that on His own Son He has laid the iniquities of us all–and from this point does the humble scholar of Christianity pass into light, and enlargement, and progressive holiness. (T. Chalmers, D. D.)
The old king and the youth
It has been thought that Ecclesiastes must here be referring to some well-known event of his own times: but, if this be the case, the event has not yet been identified. Perhaps he is simply presenting an imaginary but possible case, for which there had been quite sufficient basis in many a political revolution. In those old kingdoms and empires it was always possible that even a beggar or prisoner might rise to the throne, whilst the monarch who had been born to the crown might, in his old age, perhaps through his own folly, become a poor man in his own kingdom. Such was the instability of the most exalted of earthly positions. And Ecclesiastes sketches the picture of the young upstart–a usurper wise and skilful enough to make himself the leader of a successful revolution, and to place himself in the stead of the old monarch. So great is the popularity of this usurper that he becomes the idol of the hour: millions flock around his standard, and place him on the throne. But even this popularity is, in turn, an evanescent thing; those who come after him (the people of a younger generation) shall not rejoice in him. He, too, has only his day. It may be that, even during his lifetime, he loses the popular favour: and, at the best, he soon passes away in death, and is speedily forgotten. Thus the glory and fame even of monarchy itself is also vanity and feeding on wind. It would not be difficult to find many a historical parallel to this picture. One of the most striking has occurred within the memory of some of us. When Louis Philippe, the aged King of France, who would not be admonished by the signs of the times, had at length to flee from his own kingdom in 1848, Louis Napoleon, who, not long before, had been for five years a prisoner in the fortress of Ham, appeared in Paris, and, throwing himself into the midst of political affairs, gradually became more and more popular, until in due time he became President of the Republic, and ultimately Emperor of France. We know how he was worshipped by the masses of the French people, how there was no end of all the people who flocked around him in their enthusiasm. And we know how, after many years of royal splendour, the collapse came suddenly at last, and how, after the defeat at Sedan, the nation, almost as one man, turned round and kicked the idol they had worshipped. Even one of our own poets had hailed him as Emperor evermore! But where is all his glory now? Surely vanity of vanities might well be inscribed on the tomb of Napoleon
III. And, indeed, the career of many a man who has been borne along into high position on the wave of popular enthusiasm furnishes a most salutary lesson as to the real value of mere earthly fame and greatness. (T. C. Finlayson.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 13. Better is a poor and a wise child] The Targum applies this to Abraham. “Abraham was a poor child of only three years of age; but he had the spirit of prophecy, and he refused to worship the idols which the old foolish king – Nimrod – had set up; therefore Nimrod cast him into a furnace of fire. But the Lord worked a miracle and delivered him. Yet here was no knowledge in Nimrod, and he would not be admonished.” The Targum proceeds:
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Better; more happy. Now he proceeds to another vanity, even that of honour and power, and of the highest places.
A poor child; who is doubly contemptible, both for his age, and for his poverty.
An old king; venerable both for his age and gravity, and for his royal dignity. So that the comparison is made with the greatest disadvantage that may be.
Who will no more be admonished; who hath neither wisdom to govern himself, nor to receive the counsels or admonitions of wiser men, but is foolish, and wilful, and incorrigible.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. The “threefold cord”[Ec 4:12] of social tiessuggests the subject of civil government. In this case too, heconcludes that kingly power confers no lasting happiness. The “wise”child, though a supposed case of Solomon, answers, in the eventforeseen by the Holy Ghost, to Jeroboam, then a poor but valiantyouth, once a “servant” of Solomon, and (1Ki11:26-40) appointed by God through the prophet Ahijah to be heirof the kingdom of the ten tribes about to be rent from Rehoboam. The”old and foolish king” answers to Solomon himself, who hadlost his wisdom, when, in defiance of two warnings of God (1Ki 3:14;1Ki 9:2-9), he forsook God.
will no more beadmonishedknows not yet how to take warning (see Margin)God had by Ahijah already intimated the judgment coming on Solomon(1Ki 11:11-13).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Better [is] a poor and a wise child than an old and foolish king,…. The wise man proceeds to show the vanity of worldly power and dignity, in the highest instance of it, which is kingly; and, in order to illustrate and exemplify this, he supposes, on the one hand, a person possessed of royal honour; who has long enjoyed it, is settled in his kingdom, and advanced in years; and who otherwise, for his gravity and dignity, would be venerable; but that he is foolish, a person of a mean genius and small capacity; has but little knowledge of government, or but little versed in the arts of it, though he has held the reins of it long in his hand; and, which is worst of all, is vicious and wicked: on the other hand, he supposes one that is in his tender years, not yet arrived to manhood; and so may be thought to be giddy and inexperienced, and therefore taken but little notice of; and especially being poor, becomes contemptible, as well as labours under the disadvantage of a poor education; his parents poor, and he not able to get books and masters to teach him knowledge; nor to travel abroad to see the world, and make his observations on men and things; and yet being wise, having a good genius, which he improves in the best manner he can, to his own profit, and to make himself useful in the world; and especially if he is wise and knowing in the best things, and fears God, and serves him; he is more happy, in his present state and circumstances, than the king before described is in his, and is fitter to take his place, and be a king, than he is; for though he is young, yet wise, and improving in knowledge, and willing to be advised and counselled by others, older and wiser than himself; he is much to be preferred to one that is old and foolish;
who will no more be admonished; or, “knows not to be admonished any more” d: he neither knows how to give nor take advice; he is impatient of all counsel; cannot bear any admonition; is stubborn and self-willed, and resolved to take his own way. The Jews, in their Midrash, Jarchi, and others, interpret it, allegorically, of the good and evil imagination in men, the principle of grace, and the corruption of nature; the one is the new man, the other the old man; the new man is better than old Adam: the Targum applies it to Abraham and Nimrod; the former is the poor and wise child, that feared God, and worshipped him early; the latter, the old and foolish king, who was an idolater, and refused to be admonished of his idolatry; and so the Midrash.
d “non novit moneri adhuc”, Montanus; “nescit admoneri amplius”, Junius & Tremellius, Piscator, Drusius, Rambachius.
Fuente: John Gill’s Exposition of the Entire Bible
“Better is a youth poor and wise, than a king old and foolish, who no longer understands how to be warned,” – i.e., who increases his folly by this, that he is “wise in his own eyes,” Pro 26:12; earlier, as denotes, he was, in some measure, accessible to the instruction of others in respect of what was wanting to him; but now in his advanced age he is hardened in his folly, bids defiance to all warning counsel, and undermines his throne. The connection of the verb with and the inf. (for which elsewhere only the inf. is used) is a favourite form with the author; it means to know anything well, Ecc 5:1; Ecc 6:8; Ecc 10:15; here is meant an understanding resting on the knowledge of oneself and on the knowledge of men. is here and at Ecc 12:12, Psa 19:12, a Niph. tolerativum, such as the synon. , Psa 2:10: to let oneself be cleared up, made wiser, enlightened, warned. After this contrast, the idea connected with also defines itself. A young man ( , as at Dan 1:4, but also Gen 4:23) is meant who ( vid., above, p. 639, under misken ) yet excels the old imbecile and childish king, in that he perceives the necessity of a fundamental change in the present state of public matters, and knows how to master the situation to such a degree that he raises himself to the place of ruler over the neglected community.
Fuente: Keil & Delitzsch Commentary on the Old Testament
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13 Better is a poor and a wise child than an old and foolish king, who will no more be admonished. 14 For out of prison he cometh to reign; whereas also he that is born in his kingdom becometh poor. 15 I considered all the living which walk under the sun, with the second child that shall stand up in his stead. 16 There 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. Surely this also is vanity and vexation of spirit.
Solomon was himself a king, and therefore may be allowed to speak more freely than another concerning the vanity of kingly state and dignity, which he shows here to be an uncertain thing; he had before said so (Prov. xxvii. 24, The crown doth not endure to every generation), and his son found it so. Nothing is more slippery than the highest post of honour without wisdom and the people’s love.
I. A king is not happy unless he have wisdom, Ecc 4:13; Ecc 4:14. He that is truly wise, prudent, and pious, though he be poor in the world, and very young, and upon both accounts despised and little taken notice of, is better, more truly valuable and worthy of respect, is likely to do better for himself and to be a greater blessing to his generation, than a king, than an old king, and therefore venerable both for his gravity and for his dignity, if he be foolish, and knows not how to manage public affairs himself nor will be admonished and advised by others–who knows not to be admonished, that is, will not suffer any counsel or admonition to be given him (no one about him dares contradict him) or will not hearken to the counsel and admonition that are given him. It is so far from being any part of the honour of kings that it is the greatest dishonour to them that can be not to be admonished. Folly and wilfulness commonly go together, and those that most need admonition can worst bear it; but neither age nor titles will secure men respect if they have not true wisdom and virtue to recommend them; while wisdom and virtue will gain men honour even under the disadvantages of youth and poverty. To prove the wise child better than the foolish king he shows what each of them comes to, v. 14. 1. A poor man by his wisdom comes to be preferred, as Joseph, who, when he was but young, was brought out of prison to be the second man in the kingdom, to which story Solomon seems here to refer. Providence sometimes raises the poor out of the dust, to set them among princes,Psa 113:7; Psa 113:8. Wisdom has wrought not only the liberty of men, but their dignity, raised them from the dunghill, from the dungeon, to the throne. 2. A king by his folly and wilfulness comes to be impoverished. Though he was born in his kingdom, came to it by inheritance, though he has lived to be old in it and has had time to fill his treasures, yet if he take ill courses, and will no more be admonished as he has been, thinking, because he is old, he is past it, he becomes poor; his treasure is exhausted, and perhaps he is forced to resign his crown and retire into privacy.
II. A king is not likely to continue if he have not a confirmed interest in the affections of the people; this is intimated, but somewhat obscurely, in the last Ecc 4:15; Ecc 4:16. 1. He that is king must have a successor, a second, a child that shall stand up in his stead, his own, suppose, or perhaps that poor and wise child spoken of, v. 13. Kings, when they grow old, must have the mortification of seeing those that are to jostle them out and stand up in their stead. 2. It is common with the people to adore the rising sun: All the living who walk under the sun are with the second child, are in his interests, are conversant with him, and make their court to him more than to the father, whom they look upon as going off, and despise because his best days are past. Solomon considered this; he saw this to be the disposition of his own people, which appeared immediately after his death, in their complaints of his government and their affectation of a change. 3. People are never long easy and satisfied: There is no end, no rest, of all the people; they are continually fond of changes, and know not what they would have. 4. This is no new thing, but it has been the way of all that have been before them; there have been instances of this in every age: even Samuel and David could not always please. 5. As it has been, so it is likely to be still: Those that come after will be of the same spirit, and shall not long rejoice in him whom at first they seemed extremely fond of. To-day, Hosanna–tomorrow, Crucify. 6. It cannot but be a great grief to princes to see themselves thus slighted by those they have studied to oblige and have depended upon; there is no faith in man, no stedfastness. This is vanity and vexation of spirit.
Fuente: Matthew Henry’s Whole Bible Commentary
TRANSIENCY OF HUMAN RULERS
Verse 13 declares Solomon’s awareness that wisdom is the preeminent need of a king, and affirms that a poor but wise young man is better suited to reign than a king who has grown old and foolish, to the, extent he will no longer listen to wise advice, Ecc 7:19; Ecc 9:15; Deu 27:19; Pro 11:14; Pro 12:15; Pro 15:22.
Verse 14 illustrates the validity of the preceding statement by reference to an unnamed person of humble origin who came out of prison to reign. Such was the experience of Joseph (Gen 41:14; Gen 41:41-43). Psa 113:5-8 also refers to God elevating the poor to sit with princes.
Verses 15-16 reveal Solomon’s conclusions regarding acceptability of rulers, after considering all the living under the sun, and those that shall come afterward. He concludes that the second child (the wise younger man who replaces the old and foolish king) will be well received at first, but in time will also act foolishly and become unsatisfactory to the people. Thus, the final conclusion is, surely this also, the exercise of human rule under the sun, is vanity and vexation of spirit, Ecc 1:14.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Ecc. 4:13. Better is a poor and a wise child.] Not in the moral point of view, but happierbetter off.
Ecc. 4:14. For out of prison he cometh to reign.] Reference is made to the youth mentioned in the previous verse. The writer may have had the history of Joseph in his mind. Born in his kingdom becometh poor. Came to the possession of his kingly dignity by birth. His dethronement is the condition of the sudden elevation of this youth.
Ecc. 4:15. All the living which walk under the sun, with the second child.] The great number of the adherents of this upstart who has seized the throne.
MAIN HOMILETICS OF THE PARAGRAPH.Ecc. 4:13-16
THE INSTABILITY OF THE HIGHEST DIGNITIES
I. They are subject to the saddest reverses. The most favoured pets of fortune are not spared the common burden of human sorrow. Placed on a lofty eminence, there is below them a depth into which they might, at any time, fall: The pen of history has often described how the mighty have been pushed down from their seats. Here we have the picture of a dethroned king. (Ecc. 4:14.) We cannot expect otherwise than that such reverses will occur in the course of human affairs.
1. Great principles must be vindicated against the mere assertion of rank and authority. When the king is foolish, and will no more be admonished (Ecc. 4:13), he cannot wonder that his subjects will endure him no longer. The patience of nations is not infinite. Long oppression exhausts it. The time arrives when great principles must be upheld as of superior importance to rank and authority.
2. It is often necessary to secure the public good even at any cost to individuals. The great and the powerful have often been robbed of their dignity in order to save the state. The public good must be secured against the selfishness and tyranny of Kings.
3. The season comes when it is expedient to render worth and wisdom a well-deserved honour. (Ecc. 4:14.) There are men, now living in obscurity, who by their talents and wisdom are fitted to govern empires. The hour comes when these royal minds must have a true place and honour. Hence many born to the kingdom have been thrust down from their thrones to give place to those to whom nature has given greater fitness for empire and command.
4. Kings may be the victims of popular fury. They may come upon an evil time, and, through no fault of their own, be the victims of conspiracy and rebellion.
II. The most fortunate have often but a brief triumph. The able and deserving man, when the world acknowledges his merit, and the time is ripe, sometimes rises from a humble sphere to sit upon a throne. Such extraordinary changes of condition are not unknown to history. He who attains to this splendid gift of fortune, awakens the enthusiasm of the multitude, who are ever prone to idolize success. Such a case is described. (Ecc. 4:16.)
1. He has a crowd of adherents. Such men are endowed with great power to influence and command others. Multitudes give a momentum to feelingfollowers increase. Mankind are easily led in droves. His dominion is very wide. (Ecc. 4:15.)
2. He is exposed to the most disastrous changes of popular feeling and opinion. The time comes when the favourite is rejected. The people no longer rejoice in him. (Ecc. 4:16.) Popular feeling is not to be trusted. The hero of to-day may be the victim of to-morrow. He who has risen to the throne by real merit, may become corrupted by success, and give way to deeds of folly and misrule. The injured feeling of the nation at length recoils upon him with terrible retribution.
III. Earthly Dignities, in their changes, furnish a picture of human life. Kings in their brief reign, and uncertain tenure of state and grandeur, are but a picture of the life of humanity through the ages.
1. Each generation witnesses great changes. The outward conditions of life are changednew inventions multiply comforts, and give man a more complete dominion over nature. Nations frame new laws, and repeal old ones. The mechanism of Government is remodelled till the old order passes away.
2. Each generation has a marked character. Each is informed by the reigning spirit of society. The one idea which occupies the mind of the individual man, and fires his passion, is but a picture of the prevailing spirit of the age. Generations have a distinct character. In one the spirit of belief prevails; in another, doubt and scepticism. Now, there is almost an idolatrous reverence for authority; and, again, we fall upon an age of self-will and lawlessness. Every age has its own fashion of thought and feeling.
3. Each generation appears upon the scene of life but for a short time. Thrones have many succeeding occupants, and in the hollow crown, that rounds the mortal temples of a King, death holds his court. So generations, who have wielded a power through their little day, are soon gone. Nothing continues at one staythere is no end of all the people.
SUGGESTIVE COMMENTS ON THE VERSES
Ecc. 4:13. Neither length of days nor exalted station can, of necessity, confer wisdom. A man may continue a fool with all the appliances of knowledge about him, and all the lessons of time spread before him.
The occupants of thrones do not always possess regal minds. Illustrious station only serves to make great faults the more conspicuous.
The greatness of life depends upon what we put into it, and not upon age, or outward conditions. A poor youth with the spirit of wisdom may have more real nobility than an old king.
Wisdom can irradiate poverty, and reveal the emptiness of mere earthly glory.
Rejecting admonition is often the forerunner to certain ruin.
To refuse admonition is in none a greater folly than in a king, because in none it is more pernicious, to none more dangerous; but to be grown old in wilful stubbornness, and self-conceited perverseness, as well as in years, and not only not to follow admonition, but not to hear it; as it is the extremity of folly, so it is the shame of honour, and maketh a poor wise child better worthy of it [Jermin].
Ecc. 4:14. Providence sometimes asserts the right of the wise alone to bear the rule.
We may well take Joseph to be this poor wise child; for that he was a wise child his fathers love shewed, who therein may seem not so much as a father to have preferred his son before his other brethren, as a prophet rather to have preferred a mystery, in respect of that to which he foresaw the wisdom of his son would bring himself. But that he was also a poor child, the malice of his brethren who sold him for a captive made to be true. The rest God performed for him, and out of prison brought him to be the next in greatness in the kingdom. Yea, while he was in prison, what was he but even then a king? [Jermin].
There is no height of worldly grandeur so great but that Providence can fetch a man down from thence.
Through oppression, regal minds have sometimes languished in a prison. Some few have stepped from thence to a throne. Providence thus shows, that in the future kingdom, the wise shall bear the rule.
Even the glory of birth and station fails to lend a lustre to folly, or to save the foolish from a degrading fall.
Ecc. 4:15. While men in power and authority have the people flocking about them, honouring and acknowledging them, they should be taken up with the thought of a change, and consider the people as walking with the man that shall come up in their stead, courting him; and themselves as shortly to fall one way or other [Nisbet].
The power of the future overshadows the present.
As the powerful, the aged, and the wise pass away, Providence raises up others to take their place.
How soon the splendour of the mighty grows pale. New candidates for popular applause arise, and the once-renowned hero finds to his sorrow that he survives his fame.
The future has an element of oppression as well as the past. These two gulfs overwhelm the mind. We can only find peace by commending our soul to that Infinite love which reigns over all.
Ecc. 4:16. The most ardent worldly ambition must, sooner or later, receive a check from the hard facts of life.
The temper of future generations is but a reflection of that of the past. The facts of human nature remaining, the future can only repeat the old story of life, with all its changes, uncertainties, and reverses. Thus mankind is driven from age to age in the horse-mill round of vanity.
He who assumes the constancy of popular favour may have long leisure to repent his folly.
Every man advanced to eminency, power, or esteem among men, should look upon himself as standing upon a very slippery foundation, and particularly upon worldly applause, as a flower that will soon wither and become unsavoury. They should resolve to see their own applause die before themselves [Nisbet].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
4. Keep in mind that prestigious positions will soon be forgotten. Ecc. 4:13-16
TEXT 4:1316
13
A poor, yet wise lad is better than an old and foolish king who no longer knows how to receive instruction.
14
For he has come out of prison to become king, even though he was born poor in his kingdom.
15
I have seen all the living under the sun throng to the side of the second lad who replaces him.
16
There is no end to all the people, to all who were before them, and even the ones who will come later will not be happy with him, for this too is vanity and striving after wind.
THOUGHT QUESTIONS 4:1316
107.
What adjectives describe the lad? In contrast, how is the king described?
108.
What has the king lost the ability to do?
109.
Under what circumstances was the lad born?
110.
Where did he come from to become king?
111.
To whom did the throng give allegiance?
112.
What will happen to the popularity of the lad who became king?
113.
Such an experience is described in what two ways (Ecc. 4:16)?
PARAPHRASE 4:1316
A young man, poor in earthly treasures but rich in wisdom, is better than a king, if the king is old and foolish and will no longer listen to reason or heed the warning of his counselors. Not only does the young lad rise from poverty to become king in the very land where he was born, but he comes out of prison to assume the highest position in the land. The young mans popularity was great. As successor to the throne, he drew multitudes to his side. He now stands in the former kings stead and his name is praised throughout the land. As great as he was in the eyes of his followers, and as many as sang his praises in his hour of triumph, there is tragedy which befell him too. The next generation will not rejoice in him. They will care nothing about him. I view this as another example of futility and grasping at the wind.
COMMENT 4:1316
Although the subject changes from the deceitfulness of riches to the fleeting popularity of even a king, the same general lesson is pursued. Solomon is setting forth argument after argument to substantiate the fact that life lived under the sun is futile. The example is of the poor lad who assumes leadership of the land and is first praised and then forgotten. Solomon explains it once again in detail and then identifies such activity as vanity and striving after wind. The example not only reveals the lack of personal fulfillment on the part of the former king and the lad who became king, but it also reveals the fickle attitude of citizens of the kingdom. One is immediately reminded of the behaviour of the Jews in the days of Jesus when at one moment they are proclaiming Him as the Son of David, and the one who comes in the name of the Lord (Mat. 21:9), and shortly after the same people are crying for his blood (Mat. 26:66).
Many have interpreted this section as prophetic, stating that the fulfillment came upon Solomons death and the coming of Jeroboam to reign over the ten tribes to the north. (Cf. discussion on Ecc. 2:18) While the parallel is evident and one would not want to argue strenuously against such an interpretation, the important lesson in this section should not be overlooked. Of course, if Solomon is the king who is old and foolish, and Jeroboam is the one who comes out of prison (figurative for his exile in Egypt), then the futility of the entire experience becomes much more exasperating to Solomon. It would not take much imagination to hear him declare, Vanity! Vanity! Vanity!
Ecc. 4:13 The two extremes are clearly stated. The lad is poor, in prison, yet wise. The king is old, foolish and set in his ways. The country will be better served by the lad than the king. It is possible that the situation could be an historical one unknown to us today but clearly seen by those in the days of Solomon. A neighboring country could have just experienced such a change of rule. But neither is this important to the understanding of the text.
The present king will no longer accept advice or counsel. Undoubtedly he began his rule humbly which is typical of many in the early days of control. However he has grown self-sufficient and no longer will he entertain ideas or suggestions. The term kesil (foolish) actually means he proved himself to be a stupid fool. Although there are three words in the Hebrew translated fool in our language, this particular one is used some 24 times in Proverbs alone. It is not a complimentary term as one may conclude by reading the references where it is used in Ecclesiastes: Ecc. 2:14-16; Ecc. 4:5; Ecc. 4:13; Ecc. 6:8; Ecc. 7:6; Ecc. 10:12; Ecc. 10:15.
It does not necessarily follow that it is because of the wisdom on the part of the young man, through crafty and cunning ways, that he became king. It is just that the land is better off with such a lad who is wise than a king who has become foolish.
Ecc. 4:14 It is important to Solomons conclusion that he demonstrate the extremes, In this verse he pictures the lad as having been shut up in prison. One wonders if the king saw him as a threat to his throne and had him imprisoned. On the other hand, he was born in the most unlikely home to ascend to the throne. He was born a citizen of the land, but in very poor circumstances. To realize that one can rise from unlikely circumstances to become king, to supplant one who already has control, demonstrates the lack of security of life even in the highest office of the land. This is what Solomon intended to communicate to his readers.
Ecc. 4:15 For a little while the new king will bask in the moment of triumph. He may have dreams of enduring, being remembered and his name proclaimed throughout the land for the remainder of his days, but such a dream will not become a reality under the sun! His success, like the misers money, glistens only when the sun shines. Once the fleeting moment of success is past and the multitudes realize that what they have is another human being like themselves, his popularity will be a thing of the past.
Ecc. 4:16 So typical of the word vanity is this verse. In one short breath one reads of the multitude thronging to his side, singing his praises and leading him to believe that he is indeed their redeemer. In the same short verse, however, the scene has changed completely and we picture the very next generation asking, Who is he? They do not have the same respect for him and are no longer happy or satisfied with his rule. The final utterance of the Preacher in this section is the oft-repeated conclusion of all matters experienced under the sun. He declares, This too is vanity!
FACT QUESTIONS 4:1316
193.
What general lesson does the example of the lad teach us?
194.
Why did the citizens of the country accept the young lad? Why later was he rejected?
195.
Why was the first king rejected?
196.
How does Solomon identify this whole affair?
197.
If the lad who came out of prison is to be understood in a prophetic sense, who would he be, and where did he come from? Discuss.
198.
How would this same verse be explained if it were interpreted historically?
199.
What is the meaning of the Hebrew term kesil?
200.
In the text, on whom does this term reflect?
201.
What demonstrates the insecurity of the kings office?
202.
The misers money and the young lads success have what in common?
203.
What is Solomons final comment in this section?
Fuente: College Press Bible Study Textbook Series
(13) The section commencing here presents great difficulties of interpretation, in overcoming which we have little help from the context, on account of the abruptness with which, in this verse, a new subject is introduced.
Poor.The word occurs again in this book (Ecc. 9:15-16), but not elsewhere in the Old Testament: kindred words occur in Deu. 8:9; Isa. 40:20. No confidence can be placed in the attempts made to find a definite historical reference in this verse and the next.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Better is a wise child This would be better rendered youth, as the word is often used even of those near manhood.
An old and foolish king Age and royalty have always been objects of veneration in the East; but an aged “king” who has been so foolish as to alienate all his counsellors, and come to later years without their support, is here put as inferior to a poor youth who is still teachable.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Young Men And The Foolish King.
We are now provided with a further example of folly, the folly of seeking a position of power and authority which will only in the end result in disappointment. (Better far to simply receive from God’s hand what He provides).
Ecc 4:13-15
‘Better is a poor and wise youth than an old and foolish king, who does not know how to receive admonition any more. For out of prison he came forth to be king. Yes, even in his kingdom he was born poor. I saw all the living who walk under the sun, that they were with the youth, the second, who stood up in his stead. There was no end of the all the people, even all those over whom he was. Yet those who come after him will not enthuse about him. Surely this also is vanity and a striving after wind.’
The description here is a little complicated. Probably only two people are in mind, the poor and wise youth and the king. ‘The second’ probably means the second in the sense that the young man followed the first king to the throne as the second king. ‘Who stood up in his stead’ probably means that the young man stood up in the stead of the old king. However, some see it as referring to a line of kings. Whichever way we see it, the significance is the same. They are all soon forgotten.
The first lesson is that although the young man was poor, and an ex-prisoner, and had been born poor, he would make a better king because he was wise and was willing to learn. Whereas the old king, unwilling to take advice or be quietly rebuked, would be a tyrant. And indeed this was recognised, for the young man had full support from the people. All the living who walked under the sun supported him. They were so many that there was no end of them. And he was over them all. He was a huge success.
But the second and main lesson is that he was soon forgotten. For all his success, once he was replaced nobody enthused about him any more. Thus his whole success was in the long run simply meaningless. His aim to be remembered as a huge success came to nothing. It was a striving after the unobtainable. It was not lasting. (This is even more evidenced by the fact that today we have no idea who he was, or whether he was just a parabolic figure).
We must remind ourselves again that The Preacher is not thinking in terms of present usefulness and benefit, but of ultimate meaning. In the long run the reign of this successful young man was irrelevant, as everything before has been irrelevant.
Fuente: Commentary Series on the Bible by Peter Pett
The Vanity of Nobility on Earth In Ecc 4:13-16 the Preacher comments on nobility and kingship. Even when it appears that a person has achieved a life of rest from toil by becoming a king, yet there is vanity his life also.
Ecc 4:13 Better is a poor and a wise child than an old and foolish king, who will no more be admonished.
Ecc 4:14 Ecc 4:15 Ecc 4:16 Ecc 4:13. Better is a poor and a wise child, &c. Better is the experienced and wise son, than the old, &c. Desvoeux; who has shewn, that the word misken, from the root saken, properly signifies experienced; and by this interpretation the passage appears with new beauties; for what can be more striking than the title which the wise son, the young prince here spoken of, has to the preference given him above his father, when he is represented as possessed in his youth of those very qualifications, experience and wisdom, which are generally looked upon as the properties of old age? And what could make his worth more conspicuous than the opposition of the old king’s faults in those very respects? See chap. Ecc 10:6; Ecc 7:16-17.
Better is a poor and a wise child than an old and foolish king, who will no more be admonished. (14) For out of prison he cometh to reign; whereas also he that is born in his kingdom becometh poor.
The sense of these verses is very plain. The folly spoken of in scripture, means a state void of Christ, who is himself wisdom. Poverty with Jesus is blessed. Any state, and every state, without Jesus, is wretched. If we read this, or any other part of scripture, when speaking of folly in this point of view, those two scriptures will beautifully illustrate and explain it. The first is, Isa 27:11 ; and the second Job 28:28 .
Ecc 4:13 Better [is] a poor and a wise child than an old and foolish king, who will no more be admonished.
Ver. 13. Better is a poor and wise child. ] Such as was Joseph, David, Daniel, and his three comrades, &c.; apt to learn, ready to receive instruction, and as careful to follow it. And well doth the Preacher join poverty with wisdom, for, Nescio quomodo bonae mentis soror est paupertas, saith he in Petronius; and, Paupertas est philosophiae vernacula, – Poverty is the proper language of philosophy, and wisdom is undervalued little and set by. Those wisest of the Greeks were very poor – Aristides, Phocion, Pelopidas, Epaminondas, Socrates, Ephialtes. a So were those worthies “of whom the world was not worthy; they wandered about in sheep skins and goat skins, being destitute.” Heb 11:38 Sweet smelling Smyrna was the poorest of all the seven churches, yet hath the richest price set upon it. Rev 2:8-11 Lactantius died miserably poor; so did Theodorus Gaza, that learned Greek. Of Archimedes thus sings Silius, –
“Nudus opum, sed cui coelum terraeque patebant.” b
But I am fully of Aeneas Sylvius’s judgment, that popular men should esteem wisdom as silver, noblemen as gold, princes as pearls. Of Queen Elizabeth (that peerless princess) it is said that she hated, no less than did Mithridates, such as despised virtue forsaken of fortune. c
Than an old and foolish king. a Aelian, lib. ii.
b Sil., lib. xiv.
c Camden’s Elisabeth.
d Erasm.
e Daniel’s History.
f Val. Max., lib. ix. cap. 5.
NASB (UPDATED) TEXT: Ecc 4:13-16
13A poor yet wise lad is better than an old and foolish king who no longer knows how to receive instruction. 14For he has come out of prison to become king, even though he was born poor in his kingdom. 15I have seen all the living under the sun throng to the side of the second lad who replaces him. 16There is no end to all the people, to all who were before them, and even the ones who will come later will not be happy with him, for this too is vanity and striving after wind.
Ecc 4:13-16 This is so specific. It must refer to a historical incident (possibly [1] Joseph and Pharaoh] or [2] Saul and David). However, the point of the whole paragraph is the fickleness of the populace. No lasting help can come from politics. Fallen humanity cannot be governed into blessings and peace. Selfishness, corruption, and greed will permeate all!
Ecc 4:13 poor This Hebrew term (BDB 587) is found only four times in Ecclesiastes (cf. Ecc 4:13; Ecc 9:15[twice],16) and means a poor man.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. List the areas of life the Qoheleth says is vanity.
2. What is the meaning of Ecc 4:2-3?
3. Are Ecc 4:5 and Ecc 4:6 contradictory?
4. What kind of man is described in Ecc 4:8?
5. Does the king in Ecc 4:13 represent all places of leadership or is he a real king?
poor = straitened in means, not able to profit others. Hebrew. misken. Not the same as in Ecc 4:14. Supposed to be a later Hebrew word, but a derivative of it is found in Deu 8:9. See App-76.
Ecc 4:13-16
Ecc 4:13-16
DANGERS OF SELF-SUFFICIENCY AND ISOLATION
“Better is a poor and wise youth than an old and foolish king, who knoweth not how to receive admonition any more. For out of prison he came forth to be king; yea, even in his kingdom, he was born poor. I saw all the living that walk under the sun, that they were with the youth, the second that stood up in his stead. There was no end of all the people, even of all them over whom he was: yet they that come after shall not rejoice in him. Surely this also is vanity and a striving after wind.”
Some have tried to find the Biblical story of Joseph in this, but without success. “It is probably a parable, of a poor youth who through wisdom rose to be king.
“They that come after” (Ecc 4:16). “This refers to those of a later generation who were not present when the youth became king.
We find it difficult to understand what is meant here. Kidner’s interpretation appears to be the best available. “The paragraph has its obscurities; but it portrays something common in public life, the short-lived popularity of the great. First there was the stubbornness of the old man who had been king too long. There are elements in this which suggest both the rise of Joseph to kingly dignity, and that of David whose second half of the kingship so vividly contrasted with the first half; but nearly all scholars agree that, “The passage was not designed to be historical.
The big points in the paragraph are (a) the bad example of the foolish old king too stubborn to take advice, who, of course, lost his throne, and (b) the fickleness of the public who afterward hated the wise youth who succeeded the old king.
Sir Walter Scott, whom I quoted in my first commentary (Matthew), and whom I’m glad to quote also in this my last one, paid his respects to the fickleness of public opinion in these words:
“Who o’er the herd would wish to reign?
Fantastic, fickle, fierce, and vain,
Vain as a leaf upon the stream,
And fickle as a changeful dream,
Fantastic as a woman’s mood,
And fierce as frenzy’s fevered blood;
Thou many headed monster thing,
O, who would wish to be thy king”?
Although the subject changes from the deceitfulness of riches to the fleeting popularity of even a king, the same general lesson is pursued. Solomon is setting forth argument after argument to substantiate the fact that life lived under the sun is futile. The example is of the poor lad who assumes leadership of the land and is first praised and then forgotten. Solomon explains it once again in detail and then identifies such activity as vanity and striving after wind. The example not only reveals the lack of personal fulfillment on the part of the former king and the lad who became king, but it also reveals the fickle attitude of citizens of the kingdom. One is immediately reminded of the behaviour of the Jews in the days of Jesus when at one moment they are proclaiming Him as the Son of David, and the one who comes in the name of the Lord (Mat 21:9), and shortly after the same people are crying for his blood (Mat 26:66).
Many have interpreted this section as prophetic, stating that the fulfillment came upon Solomons death and the coming of Jeroboam to reign over the ten tribes to the north. (Cf. discussion on Ecc 2:18) While the parallel is evident and one would not want to argue strenuously against such an interpretation, the important lesson in this section should not be overlooked. Of course, if Solomon is the king who is old and foolish, and Jeroboam is the one who comes out of prison (figurative for his exile in Egypt), then the futility of the entire experience becomes much more exasperating to Solomon. It would not take much imagination to hear him declare, Vanity! Vanity! Vanity!
Ecc 4:13 The two extremes are clearly stated. The lad is poor, in prison, yet wise. The king is old, foolish and set in his ways. The country will be better served by the lad than the king. It is possible that the situation could be an historical one unknown to us today but clearly seen by those in the days of Solomon. A neighboring country could have just experienced such a change of rule. But neither is this important to the understanding of the text.
The present king will no longer accept advice or counsel. Undoubtedly he began his rule humbly which is typical of many in the early days of control. However he has grown self-sufficient and no longer will he entertain ideas or suggestions. The term kesil (foolish) actually means he proved himself to be a stupid fool. Although there are three words in the Hebrew translated fool in our language, this particular one is used some 24 times in Proverbs alone. It is not a complimentary term as one may conclude by reading the references where it is used in Ecclesiastes: Ecc 2:14-16; Ecc 4:5; Ecc 4:13; Ecc 6:8; Ecc 7:6; Ecc 10:12; Ecc 10:15.
It does not necessarily follow that it is because of the wisdom on the part of the young man, through crafty and cunning ways, that he became king. It is just that the land is better off with such a lad who is wise than a king who has become foolish.
Ecc 4:14 It is important to Solomons conclusion that he demonstrate the extremes, In this verse he pictures the lad as having been shut up in prison. One wonders if the king saw him as a threat to his throne and had him imprisoned. On the other hand, he was born in the most unlikely home to ascend to the throne. He was born a citizen of the land, but in very poor circumstances. To realize that one can rise from unlikely circumstances to become king, to supplant one who already has control, demonstrates the lack of security of life even in the highest office of the land. This is what Solomon intended to communicate to his readers.
Ecc 4:15 For a little while the new king will bask in the moment of triumph. He may have dreams of enduring, being remembered and his name proclaimed throughout the land for the remainder of his days, but such a dream will not become a reality under the sun! His success, like the misers money, glistens only when the sun shines. Once the fleeting moment of success is past and the multitudes realize that what they have is another human being like themselves, his popularity will be a thing of the past.
Ecc 4:16 So typical of the word vanity is this verse. In one short breath one reads of the multitude thronging to his side, singing his praises and leading him to believe that he is indeed their redeemer. In the same short verse, however, the scene has changed completely and we picture the very next generation asking, Who is he? They do not have the same respect for him and are no longer happy or satisfied with his rule. The final utterance of the Preacher in this section is the oft-repeated conclusion of all matters experienced under the sun. He declares, This too is vanity!
Oppression, Toil, Friendlessness, Advancement – Ecc 4:1-16
Open It
1. What do you think motivates most successful people to achieve?
2. What sort of qualities do you look for in a friend?
3. What type of person do you think is most content with his or her job?
Explore It
4. What did Solomon see taking place under the sun? (Ecc 4:1)
5. What did Solomon say about oppression? (Ecc 4:1-3)
6. What is the theme of this chapter? (Ecc 4:1-16)
7. How would you describe Solomons mood? (Ecc 4:1-16)
8. Whom did Solomon declare to be happiest of all? (Ecc 4:2-3)
9. Why do people work to achieve? (Ecc 4:4)
10. From what do all achievements spring? (Ecc 4:4)
11. What did Solomon say about toil? (Ecc 4:4-6)
12. What did Solomon think of tranquillity? (Ecc 4:6)
13. What meaningless thing did Solomon see “under the sun”? (Ecc 4:7-8)
14. What did Solomon say about friendlessness? (Ecc 4:7-12)
15. Why are two better than one? (Ecc 4:9-12)
16. What did Solomon say about young people? (Ecc 4:13)
17. What did Solomon say about advancement? (Ecc 4:13-16)
18. What did Solomon conclude was meaningless? (Ecc 4:13-16)
Get It
19. How is the oppression taking place in our society like or unlike the oppression that took place during Solomons day?
20. In what sense might it be better to be dead than alive?
21. How does evil make life seem meaningless?
22. In what way do achievements spring from envy?
23. What can we do to be content and not envious?
24. What makes work meaningful or meaningless?
25. Why are friends and friendship important?
26. If advancement is meaningless, why do so many people strive hard to achieve it?
Apply It
27. What is one specific thing you can do to improve the quality of your friendships?
28. What is something you can do this week to make your work more meaningful?
29. What do you want to remember the next time you feel envious of someone else?
is a poor: Ecc 9:15, Ecc 9:16, Gen 37:2, Pro 19:1, Pro 28:6, Pro 28:15, Pro 28:16
will no more be: Heb. knoweth not to be, 1Ki 22:8, 2Ch 16:9, 2Ch 16:10, 2Ch 24:20-22, 2Ch 25:16
Reciprocal: 2Ch 30:2 – the king 2Ch 34:1 – eight years Job 32:9 – neither Pro 12:15 – but Pro 16:31 – if Pro 17:2 – wise
Ecc 4:13-14. He now proceeds to another vanity, even that of honour and power, and the highest places. Better More happy; is a poor and wise child Who is doubly contemptible, both for his age and for his poverty; than an old and foolish king, who, though venerable for his age, and gravity, and royal dignity, yet hath neither wisdom to govern himself, nor to receive the counsels or admonitions of wiser men, but is foolish, rash, and incorrigible. For out of prison he The poor and wise child; cometh to reign Is ofttimes advanced by his wisdom to the highest power and dignity; which was the case with Joseph, Mordecai, and many others; whereas he that is born in his kingdom That old king, who was born of the royal race, and had possessed his kingdom for a long time; becometh poor Is deprived of his kingdom, either by the rebellion of his subjects, provoked by his folly, or by the power of some other and wiser prince.
Position and prestige 4:13-16
It is also futile to work to gain advancement and popularity, thinking that these advantages will provide ultimate satisfaction.
"He has reached a pinnacle of human glory, only to be stranded there." [Note: Ibid., p. 52.]
Ecc 4:14 evidently describes the poor lad in Ecc 4:13, rather than the king. The second lad of Ecc 4:15 is the same boy who replaced the former old king. What is in view is a succession of kings, none of whom fully satisfies the populace. The point is that even though a man may rise from the bottom of society-this youth had been in prison-to the top, not everyone will accept or appreciate him. Therefore, since it is impossible to achieve full acceptance, it is foolish to spend one’s life seeking it. It is better to stay poor and wise. We might respond by saying that some acceptance by other people is better than none, but this is an evaluation of short-term advantage. Solomon was thinking and speaking of ultimate long-term significance.
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)