Exegetical and Hermeneutical Commentary of Ecclesiastes 4:4
Again, I considered all travail, and every right work, that for this a man is envied of his neighbor. This [is] also vanity and vexation of spirit.
4. I considered all travail, and every right work ] The “right work,” as in ch. Ecc 2:21, is that which is dexterous and successful, without any marked reference to its moral character. Men exult in such work at the time, but they find it has the drawback of drawing on them the envy and ill-will of their less successful neighbours, and this therefore is also vanity and feeding on wind. Every right work – Rather, every success in work. For this … – i. e., This successful work makes the worker an object of envy. Some understand the meaning to be, this work is the effect of the rivalry of man with his neighbor. Ecc 4:4-8
Again, I considered all travail, and every right work, that for this a man is envied of his neighbour.
An old portrait of modern men
Here is a portrait, drawn by a man who lived thousands of years ago, of three distinct types of character that you find everywhere about you.
1. The great kindness of Heaven in sending such men into every age. What would become of an age without such men in it? The ignorant would have no schools, the afflicted no hospitals, the indigent no poor-laws and charities, the people no righteous laws and no temples for worship.
2. The rightful acknowledgments of most useful services are not to be expected on earth. How did the world treat Moses, Jeremiah, the apostles, and the Holy Christ? Yonder, not here, is the reward for truly right labour.
3. The moral state of society is both unwise and unrighteous. How unwise to treat men who do the right work amongst them with envy I For its own good it should cheer them on in their philanthropic efforts. How unrighteous too! These men have a claim to its gratitude, sympathy, and co-operation.
1. He exhausts his own property. The indolent man evermore eats his own flesh: that is, exhausts his own personal strength, mental, moral, physical, for the want of proper exertion.
2. He wrongly estimates his own happiness. Better is an handful with quietness than both the hands full with travail and vexation of spirit. In one sense this is true (Pro 15:16). But this is not the sense in which the lazy man regards it. By quietness he meant quiescence, non-exertion, lounging, folding the hands, and sleeping life away. Now, this character abounds in our age and land. These characters are not only a curse to themselves, dying with ennui, but a curse to society; they are clogs upon the wheel of industry; they are social thieves; they eat what others have produced.
1. The man he sketches worked entirely for himself. Selfgratification, self-aggrandizement, self the centre and circumference of all his activities.
2. The man he sketches worked unremittingly for himself. Yet is there no end of all his labour. Always at it–morning, noon, and night; it was the one thing he did.
3. The man he sketches worked insatiably for himself. Neither is his eye satisfied with riches. The passion of avarice has been called the great sepulchre of all the passions. Unlike other tombs, however, it is enlarged by repletion and strengthened by age. An avaricious man is like Tantalus, up to the chin in water, yet always thirsty. Avarice seems to me to be the ruling passion of the age. (Homilist.)
Envy
Here Solomon discloses to us one of the most remarkable among the many sources of human misery; remarkable, because it springs not out of failure, but out of success; and so it is one which lies deeper than any of the ills wrought by the uncertainty of life, or by the caprice of fortune. It is a true and striking instance of the vanity of human affairs, when a man spends a lifetime in the pursuit of wealth, and meets only with poverty and ruin; or dies as soon as he has obtained it, and leaves his riches to other. The same reflection is forced upon us when the student, who has denied himself everything for years in the pursuit of science, is struck down by death just as he is about to reap the reward of his labours, and all his knowledge rendered useless. But there is one deep aggravation of human misery which does not lie thus upon the surface. With all these failures, a few do succeed, and for these there is a special burden which they must inevitably bear; there is one adversity born of their prosperity; one calamity to which their very happiness subjects them: and that is–Envy. Not only the envy of the world, but the envy of their neighbours, and the alienation of their friends, is often the portion of the successful; and isolation of soul is the doom of the great. This Solomon declares to be the lot of all travail, and justly adds: This is also vanity and vexation of spirit. But not only does this venomous principle, one of the blackest traits in our fallen nature, come in to poison the enjoyment of every fortune made, and every position gained among men: there is a more truly Satanic development of the passion than even this: viz. envy at the success of goodness; a malicious displeasure when one who has shown long, unwearied industry in an honourable calling, and lived a life of devotion to the glory of God, and the good of man, obtains the just fruit of his labours; the promise of godliness in the life that now is. Again, I considered all travail, and every right work, that for this a man is envied of his neighbour. And yet this is what we see in every department of life. We see it, for example, in the venomed spite with which low natures regard a good man, just because he is better than themselves; disliking him because, whenever they are in his presence, they feel their own vileness and worthlessness as they never feel it at any other time. The life of the true Christian is one unflagging reproach to the world. His ingenuous truthfulness and sincerity witnesses against the worlds falsehood and hollowness; the Christians noble self-devotedness against its self-love; his steadfast adherence to the cause of righteousness, against the cowardly looseness of the worlds principles; the Christians high hopes and lofty aspirations against the worldlings low desires and grovelling aims. For every right work, he is envied of his neighbour. No age, nor position, nor character, is exempt from the poisoned shafts of envy. Is there a godly school-boy? Such a one will generally be a mark for the ridicule, and the petty persecution, of the lower-minded of his playmates. They will watch him, as Satan observed Job, for some little fault which they may exaggerate and rejoice over. They will place temptations in his path, and strive, in every way, to bring him down to the same level with themselves. And that is but the prophecy of what awaits him in after life. The godly servant or workman, who regards the interest of his employer as his own, and serves not with eye-service, as men-pleasers, but with singleness of heart, fearing God, will always be exposed to the envy, the detraction, and the slander of his idle and unprincipled fellows, whose sole aim is, by mutual agreement, to do the smallest possible amount of work for the largest possible amount of pay. And the same evil principle besets the Christian everywhere, extending upwards through all the strata of society. (H. E. Nolloth, B. D.)
How the success of others should affect us
Instead of the success of others being a matter of envy, it should be used as an example of promise to us, inducing us to go and do likewise. The life of the great man teaches us that we also, being brother to him, may become, in a measure, great. There is wealth, too, to be had, without robbing any man of what he has. It is always to be found in economy and work. For long enough this doctrine was hid, even from the wise and prudent. Even yet we try to find it anywhere but in honest labour–in gold mines, or in speculation, or in gambling–and we may chance to find it laid up in some of these; but it has all come from industry originally, and, in most places, it can be got there in a fair measure still. At any rate, it cannot be got in idleness. We may cherish envy of him who has succeeded, and fold our hands till it eats into the very marrow of our bones, but we shall be no nearer the attainment of fortune than when we commenced the operation. (J. Bonnet.)
Verse 4. For this a man is envied] It is not by injustice and wrong only that men suffer, but through envy also. For if a man act uprightly and properly in the world, he soon becomes the object of his neighbour’s envy and calumny too. Therefore the encouragement to do good, to act an upright part, is very little. This constitutes a part of the vain and empty system of human life. Every right work; all the worthy designs and complete works of wise and virtuous men. Is envied of his neighbour; instead of that honour and recompence which he deserves, he meets with nothing but envy and obloquy, and many evil fruits thereof. 4. rightrather, “prosperous”(see on Ec 2:21). Prosperity,which men so much covet, is the very source of provoking oppression(Ec 4:1) and “envy,”so far is it from constituting the chief good. Again I considered all travail, and every right work,…. The pains that men take to do right works. Some apply themselves, with great diligence and industry, to the study of the liberal arts and sciences; and to attain the knowledge of languages; and to writing books, for the improvement of those things, and the good of mankind: and others employ themselves in mechanic arts, and excel in them, and bring their works to great perfection and accuracy; when they might expect to be praised and commended, and have thanks given them by men. But instead thereof, so it is,
that for this a man is envied of his neighbour; who will be sure to find fault with what he has done, speak contemptibly of him and his work, and traduce him among men. This is also true of moral works; which are right, when done from a right principle, from love to God, in faith, and with a view to the glory of God; and which when done, and ever so well done, draw upon a man the envy of the wicked, as may be observed in the case of Cain and Abel, 1Jo 3:12; though some understand this, not passively, of the envy which is brought upon a man, and he endures, for the sake of the good he excels in; but actively, of the spirit of emulation with which he does it; though the work he does, as to the matter of it, is right; yet the manner of doing it, and the spirit with which he does it, are wrong; he does not do it with any good affection to the thing itself, nor with any good design, only from a spirit of emulation to outdo his neighbour: so the Targum paraphrases it,
“this is the emulation that a man emulates his neighbour, to do as he; if he emulates him to do good, the heavenly Word does good to him; but if he emulates him to do evil, the heavenly Word does evil to him;”
and to this sense Jarchi; compare with this, Php 1:15.
This [is] also vanity, and vexation of spirit; whether it be understood in the one sense or the other; how dissatisfying and vexatious is it, when a man has taken a great deal of pains to do right works for public good, instead of having thanks and praise, is reproached and calumniated for it? and if he does a right thing, and yet has not right ends and views in it, it stands for nothing; it has only the appearance of good, but is not truly so, and yields no solid peace and comfort.
“And I saw all the labour and all the skill of business, that it is an envious surpassing of the one by the other: also this is vain and windy effort.” The refers to this exertion of vigorous effort and skill. The Graec. Venet., by rendering here and at Ecc 2:24 , by , betrays himself as a Jew. With , quod, that which forms the pred. follows the object. the min in mere’ehu is as in amatz min, Psa 18:18, and the like – the same as the compar.: aemulatio qua unus prae altero eminere studet . All this expenditure of strength and art has covetousness and envy, with which one seeks to surpass another, as its poisoned sting.
The Prevalence of Oppression. 4 Again, I considered all travail, and every right work, that for this a man is envied of his neighbour. This is also vanity and vexation of spirit. 5 The fool foldeth his hands together, and eateth his own flesh. 6 Better is a handful with quietness, than both the hands full with travail and vexation of spirit. Here Solomon returns to the observation and consideration of the vanity and vexation of spirit that attend the business of this world, which he had spoken of before, ch. ii. 11. I. If a man be acute, and dexterous, and successful in his business, he gets the ill-will of his neighbours, v. 4. Though he takes a great deal of pains, and goes through all travail, does not get his estate easily, but it costs him a great deal of hard labour, nor does he get it dishonestly, he wrongs no man, defrauds no man, but by every right work, by applying himself to his own proper business, and managing it by all the rules of equity and fair dealing, yet for this he is envied of his neighbour, and the more for the reputation he has got by his honesty. This shows, 1. What little conscience most men have, that they will bear a grudge to a neighbour, give him an ill word and do him an ill turn, only because he is more ingenious and industrious than themselves, and has more of the blessing of heaven. Cain envied Abel, Esau Jacob, and Saul David, and all for their right works. This is downright diabolism. 2. What little comfort wise and useful men must expect to have in this world. Let them behave themselves ever so cautiously, they cannot escape being envied; and who can stand before envy? Prov. xxvii. 4. Those that excel in virtue will always be an eye-sore to those that exceed in vice, which should not discourage us from any right work, but drive us to expect the praise of it, not from men, but from God, and not to count upon satisfaction and happiness in the creature; for, if right works prove vanity and vexation of spirit, no works under the sun can prove otherwise. But for every right work a man shall be accepted of his God, and then he needs not mind though he be envied of his neighbour, only it may make him love the world the less. II. If a man be stupid, and dull, and blundering in his business, he does ill for himself (v. 5): The fool that goes about his work as if his hands were muffled and folded together, that does every thing awkwardly, the sluggard (for he is a fool) that loves his ease and folds his hands together to keep them warm, because they refuse to labour, he eats his own flesh, is a cannibal to himself, brings himself into such a poor condition that he has nothing to eat but his own flesh, into such a desperate condition that he is ready to eat his own flesh for vexation. He has a dog’s life–hunger and ease. Because he sees active men that thrive in the world envied, he runs into the other extreme; and, lest he should be envied for his right works, he does every thing wrong, and does not deserve to be pitied. Note, Idleness is a sin that is its own punishment. The following words (v. 6), Better is a handful with quietness than both the hands full with travail and vexation of spirit, may be taken either, 1. As the sluggard’s argument for the excuse of himself in his idleness. He folds his hands together, and abuses and misapplies a good truth for his justification, as if, because a little with quietness is better than abundance with strife, therefore a little with idleness is better than abundance with honest labour: thus wise in his own conceit is he, Prov. xxvi. 16. But, 2. I rather take it as Solomon’s advice to keep the mean between that travail which will make a man envied and that slothfulness which will make a man eat his own flesh. Let us by honest industry lay hold on the handful, that we may not want necessaries, but not grasp at both the hands full, which will but create us vexation of spirit. Moderate pains and moderate gains will do best. A man may have but a handful of the world, and yet may enjoy it and himself with a great deal of quietness, with content of mind, peace of conscience, and the love and good-will of his neighbours, while many that have both their hands full, have more than heart could wish, have a great deal of travail and vexation with it. Those that cannot live on a little, it is to be feared, would not live as they should if they had ever so much. VEXING WORK PROBLEMS
Verses 4-6 reveal Solomon’s observations regarding the vexing work problems of men under the sun:
Verse 4 reveals that the zealous worker succeeds but in so doing arouses the envy of his neighbor and vexation of his own spirit, Pro 14:30; Gen 4:5-8; Gen 26:14; Gen 37:11; 1Sa 18:5-9; 1Sa 19:1.
Verse 5 affirms that the fool who refuses to work destroys himself, Pro 6:10-11; Pro 18:9.
Verse 6 suggests the better way is to be content with just the necessary, avoiding the way of the grasping or the lazy drop-out, Ecc 2:24; Pro 15:16-17; Pro 16:8. This also is vanity in the end, because it is good for this life only, Ecc 2:15-16.
CRITICAL NOTES.
Ecc. 4:5. Eateth his own flesh.] Accomplishes his own ruin by indolence, exhausts his fortune, preys upon himself like one mad with hunger.
MAIN HOMILETICS OF THE PARAGRAPH. Ecc. 4:4-6
THE PENALTIES OF SUCCESS
We have hero the case of a man who has escaped many ills and disasters of life. His work has led to a successful issue. Such a man may be regarded as comparatively happy, yet society fixes certain penalties upon his condition.
I. The successful man is often a mark for the envy of others. (Ecc. 4:4.) The world idolizes success, and gives credit to the man who has achieved it for deep contrivance and many virtues. Yet success has some drawbacks and disadvantages. It often draws upon itself the envy of others. But 1This envy is unjust. Society should bow cheerfully to the condition by which a man enjoys the fruit of his labour. The success of another should not be a huge object casting a dark shadow upon our own portion. Yet the language of Haman is that of most men (Est. 5:13).
2. This envy brings many evils in its train. The envious man may be tempted to ruin the successful, to attack his reputation, or to depreciate his work. Hence arise various forms of low cunning and deceit. The first murder had its bitter root in envy.
3. This envy is worthless. This also is vanity, ending in no good result for those who indulge ita consuming fire in the breast.
4. This envy is unwise. In the proper ordering of human society, the wise and the good should rule, and come to place and power. Even in the present disorder, it often happens that talent and virtue are rewarded with success. But envy has prevented many a man from occupying his proper place, and thus the progress of society is retarded.
II. The successful man has no unmixed enjoyment. He is above the reach of many evils, and has much to make him happy. Yet his lot is not pure and unmixed joy. He has much to chafe his affectionsto worry and distract his mind. Vexation of spirit is also his portion. This may arise from the fact
1. That the skill he has shown meets with such an ungrateful return. He has been remarkable for industry and wisdom, and, it may be, has exerted himself for the public good; yet, for all his pains, he is only made the mark of envy. Ingratitude has often been the sad and vexatious heritage of some of the bravest and best workers.
2. That the evil affections of mankind are so far beyond the reach of remedy. All the efforts and reforms of the wisest can never eliminate the feeling of envy from mankind. Men are ever prone to envy that successful work in which they have taken no part.
III. The work of the successful man is often depreciated by the indolent. The slothful man is described as working his own ruin. (Ecc. 4:5.) He cannot endure to witness the success of men of greater talents and energy than himself. Hence he assumes the features of wisdom, and counsels moderation. (Ecc. 4:6.) Why all this labour for so little result? It is better to manage life with sobriety than to gain success at the expense of proper repose.
1. This counsel is given by men who are the least ready to do any good work themselves. The idle man folds his hands, and calls that work useless which he cannot imitate, either from natural or moral unfitness. He waits for miracles, and expects the end without the means.
2. This counsel possesses an element of wisdom. It is not altogether foolish and vain advice, but has in it some features of truth. It is better to secure a little, and to enjoy it, than to aim at too much; and thus to purchase success by the loss of happiness and quiet. To cultivate contentment, and to cool the fever of ambition, should be the aim of every wise man.
3. This counsel is wrong in its extreme form. Men must have large aims if they would perform great and lasting works. A low and mean ideal cripples the energies of the soul. Every true man must have a purpose wider than himself.
SUGGESTIVE COMMENTS ON THE VERSES
Ecc. 4:4. Envy is opposed to that expansive charity which rejoices in the success of another. Like love, it is not an intermittent, but a constant passion; thus it frets and consumes the possessor.
The trail of the serpent Envy is traced across every earthly paradise. No man so secure in the peaceful results of his honest labour and skill as to be beyond the reach of the archers of envy. Ecc. 4:5. Idleness makes a desert of the mind; multiplies the snares of temptation; and ends in self-destruction.
He who does not keep his powers in a state of healthy activity will find that they waste away. This is true of the physical, moral, and spiritual. Ecc. 4:6. We may conceive that, as in the verse before, Solomon showeth his misery in his wasted estate; so here he showeth his misery in a plentiful estate. He who laboureth and getteth but a little, yet by labour hath a quiet mind free from a burdensome tediousness, is to be preferred before him [Jermin].
There is in human life a certain golden mean in which the greatest happiness can be enjoyed. 2. Keep your motive for work pure. Ecc. 4:4-6
TEXT 4:46
4
And I have seen that every labor and every skill which is done is the result of rivalry between a man and his neighbor. This too is vanity and striving after wind.
5
The fool folds his hands and consumes his own flesh.
6
One hand full of rest is better than two fists full of labor and striving after wind.
THOUGHT QUESTIONS 4:46
92.
What motivates the labor and the development of skill?
93.
When one labors and develops skills for this reason, it is all what?
94.
The fool in this case is a fool because he is what?
95.
He actually tries to live off of what?
96.
If verse six is the statement of the lazy fool, what is he actually saying?
97.
If verse six is the observation and conclusion of Solomon, what is he saying?
PARAPHRASE 4:46
I noticed something else that is empty and just like striving after the wind. There is a man jealous over the success in this world of his fellow man. He will practically kill himself to keep up with his neighbor. He works and develops his skills, and is motivated solely by the desire to keep up or surpass his neighbors success. This type of rivalry is futile. On the other hand, there is the foolish, lazy man who lies down, folds his hands and lives off his own flesh. I said, It is better to have a quiet moment and one handful of rest than to have two handfuls if it is acquired by such futile rivalry as I have seen.
COMMENT 4:46
Another example of the futility of life now comes into the Preachers view. Is the goal of life to become the most successful person in your community? Many today would say yes. At least their activities betray that desire. Human nature hasnt changed. The clear-cut picture of rivalry serving as the motivating factor for work evidently possessed the hearts of men in Solomons day as it does today.
Ecc. 4:4 It has been asked, If the motive is tainted, how can the fruit actually satisfy? This is the case here. Since it stems from a jealous spirit, and a desire to excel ones neighbor that the individual labors, he discovers that his accomplishment is unrewarding. Once he can honestly say, I have accomplished more, and gathered and collected more than those around me, what does it really mean? The satisfaction is very fleeting. The term skill suggests that one spends hours in developing the ability to produce something that will bring an earthly profit. He is willing to labor tirelessly and become expert in his affairs, but since it was motivated by an unworthy desire, it accomplishes nothing.
Ecc. 4:5 By fool we are to understand a sluggard or stupid person. He is in contrast to the individual who works skillfully as the fool does not have the wisdom to develop expertise in any area. His slothfulness, that leads him to the comfort of the couch, and causes him to fold his hands and sleep during the day-light hours, is despicable, but he concludes that he isnt any worse off than the wise man who is improperly motivated to such extreme industry. Consumes his own flesh is not a reference to cannibalistic practices, but the excess energy of his body is consumed through indolence rather than productive work.
Ecc. 4:6 The problem confronted in this verse is not one of translation, but rather to whom should the statement be attributed? Is it spoken by the fool or the one writing the book? If it is the testimony of the fool, he is actually saying that he will not become conspirator in such folly as driving himself to working day and night just to keep pace with his neighbor! On the other hand, if the Preacher is making the remark (cf. the Paraphrase, Ecc. 4:6), then the statement is to be interpreted as somewhat of a compromise between the two extremes and is more in harmony with the stated conclusions of the book (cf. Ecc. 3:12; Ecc. 3:22). The fool has not chosen the wiser way as both men under consideration reach the same conclusion. Slothfulness and improperly motivated industry are both unrewarding and vain. One hand full of rest could easily be understood as saying, Dont get on the treadmill. Just take life day-by-day and rejoice and do good in your lifetime.
FACT QUESTIONS 4:46
168.
What motivated the man to labor and develop his skills?
169.
Is the fruit of ones life satisfying if the motivation is tainted? Discuss.
170.
What does skill suggest that is not suggested by labor?
171.
Why could not the fool be skillful?
172.
How should one explain the statement, consumes his own flesh?
173.
What is the problem in understanding verse six?
174.
If it is the fool who is speaking in this verse, what is he saying?
175.
If the verse is to be understood as another conclusion of Solomon, which is in harmony with his former conclusions, what is Solomon saying? Discuss.
(4) Right work.Rather, skilful. (See Note on Ecc. 2:21.)
4. A man is envied Jealousy is here a more fitting term than envy, for envy relates to what is now in possession, jealousy to what is now in process of acquirement. But the remark here is of activity and skill now at work, so that jealousy is the true word. Assuming, as Koheleth does in this discussion, from Ecc 3:22, that there is no future life, he is prepared to suggest that jealousy of one another is the main cause of men’s efforts in life. The margin gives here the true sense, or at least the better, This springs from a man’s jealousy towards his neighbour.
Sundry Observations On Life ( Ecc 4:4-12 ).
Having all to briefly considered the oppression that was in the world, which has left him feeling that it was better if they had never been born, he now turns his thoughts back to the thought of man’s constant toil. This too was meaningless.
The first three verses in this section contrast three differing lifestyles. The first results either in envy or overwork, the second in total laziness, and the third in contentment. This is followed by considering the folly of one who overworks himself without even having anyone to leave it to, and in contrast the advantages in having someone to work alongside as friend and helpmeet. So his pessimism lead him to at least try to solve some of the problems of this life. He is not just a theoretical philosopher.
Ecc 4:4
‘Then I saw all exertions and every pleasing work, that for this a man is envied by his neighbour. This also is vanity and a striving after wind.’
Something that saddened The Preacher was the jealousy he found among those who achieved nothing, jealousy against the achievers. Someone who by great effort and skill produces something pleasing and admired is likely to discover that his neighbours, instead of appreciating it, will simply be filled with envy and react accordingly. A man is without honour among his neighbours. Thus there would seem little point in the effort. This too emphasised the meaninglessness of things, for the man’s efforts were a searching after something unattainable, an achievement which would be appreciated, but this was appreciation which would not be forthcoming.
Alternately some see this as indicating response to competition, and translate, ‘I saw that all toil and all skill in work come from a man’s envy of his neighbour.’ The result being that the man possibly works himself too hard and at least partially wrecks his life. This even more brings out the meaninglessness of it all, being spurred on by competition to the vain effort to achieve the impossible.
Ecc 4:5
‘The fool folds his hands together and eats his own flesh.’
In contrast with the man who exerts himself and produces skilful work is the fool who simply folds his hands and does nothing because he is lazy. Instead of achieving something to be proud of he does the opposite. He lives off his relatives (‘eats his own flesh’) and impoverishes them, or impoverishes himself until he looks like a skeleton. He becomes a down and out.
‘Eats his own flesh’ could signify living off relatives, or the bringing about of his own undoing. It may signify that he so impoverishes himself that he leaves himself with nothing to eat but his own flesh, or has so little to eat that he becomes a skeleton. In extremity it signifies death (Eze 39:18; Mic 3:3; Isa 49:26).
Ecc 4:6
‘Better is a handful with quietness, than two handfuls with hard exertion and striving after wind.’
This is the middle way, (which is quietly slipped in), that of being satisfied with a handful and achieving quiet content, rather than striving over-hard, and striving after the impossible, in order to have a large amount, or doing nothing and having nothing. This is the wise man coming out, and has in mind the godly man of Ecc 2:24-26.
It must be recognised that the writer is dealing with extremes, not discouraging hard work. The standards of level of work in those days was far higher than today. What we see as especially hard work they would have seen as normal exertion.
Ecc 4:7-8
‘Then I returned and saw folly (what is vain) under the sun. There is one who is alone and does not have a relative (literally ‘a second’). Yes, he has neither son nor brother. Yet there is no end of all his labour, nor are his eye satisfied with riches. “For whom then do I labour” says he, “and deprive myself of good?” This also is folly (i.e. what is vain), yes it is a sore overexertion.’
This example of further folly is of a man who has no relative to leave his possessions to, yet he kills himself with work amassing more and more possessions, with no real end in view. This is clearly folly, but although he considers it, and recognises the fact, he still carries on. He is a workaholic.
Ecc 4:9-12
‘Two are better than one because they have a good reward for their labour. For if they fall the one will lift up his fellow. But woe to him who is alone when he falls, and has no other to lift him up. Again if two lie together then they have warmth. But how can one who is alone keep warm? And if a man prevail against one who is alone, two will withstand him, and a threefold cord is not quickly broken.’
Here the Preacher praises the idea of working together. Then men are more sure of their reward. If one is ill or collapses the other can assist him and help with his work, whereas the person working alone has no one to help him if he collapses. If they have to sleep outside on a cold night then the two can give each other warmth, sharing each other’s body heat, while one by himself has no one to assist him to keep warm. If they are attacked by thieves who would be too much for one, two can assist each other and drive them off. Three is even better, for quantity adds strength. The threefold interwoven cord has more strength than a single cord. So in the midst of bringing out the folly of men he continues to slip in good advice about sensible work practises.
The Vanity of Toil on Earth – The man who toils for substance creates envy from his neighbor (Ecc 4:4). Yet, the lazy fool destroys himself because of his laziness (Ecc 4:5). Neither choice seems good. There must be a balance in work. The Preacher concludes that a man should work quietly to meet his basic needs only, and not chase after an abundance of riches, so that he can have a peaceful life (Ecc 4:6).
Ecc 4:4 Again, I considered all travail, and every right work, that for this a man is envied of his neighbour. This is also vanity and vexation of spirit.
Ecc 4:4 Ecc 5:11, “When goods increase, they are increased that eat them: and what good is there to the owners thereof, saving the beholding of them with their eyes?”
Ecc 4:5 The fool foldeth his hands together, and eateth his own flesh.
Ecc 4:5 Ecc 4:6 Better is an handful with quietness, than both the hands full with travail and vexation of spirit.
Ecc 4:6 Ecc 4:4 Again, I considered all travail, and every right work, that for this a man is envied of his neighbour. This [is] also vanity and vexation of spirit.
Ver. 4. That for this a man is envied of his neighbour. ] This is another piece of life’s vanity; that, as greater men will lie heavy upon you and oppress you, so meaner men will be envying at you and oppose you: as Cain did Abel, Saul’s courtiers did David; the peers of Persia, Daniel; the Scribes and Pharisees, our Saviour. Every Zopyrus shall be sure to have his Zoilus. The garment of righteousness, parti-coloured with all variety of graces, is a great eyesore to the wicked, and makes the saints maligned. See Pro 27:4 . See Trapp on “ Pro 27:4 “
NASB (UPDATED) TEXT: Ecc 4:4-6
4I have seen that every labor and every skill which is done is the result of rivalry between a man and his neighbor. This too is vanity and striving after wind. 5The fool folds his hands and consumes his own flesh. 6One hand full of rest is better than two fists full of labor and striving after wind.
Ecc 4:4 Life is a competition for food, for shelter, for work, for possessions, for honor, for control! This is the philosophy of atheistic humanism. Power makes right! This is human ego run amuck! Without God the only motive is me! This is where laissez faire capitalism is a human curse! This is where communism failed! Every human is envious, every human takes advantage. Every human exploits his fellow human. Life without God is a dog-eat-dog life of competition and unsatisfied lust for more-and-more-for-me at any cost.
This is a recurrent phrase (cf. Ecc 1:6; Ecc 1:14; Ecc 1:17; Ecc 2:11; Ecc 2:17; Ecc 2:26; Ecc 4:4; Ecc 4:6; Ecc 4:16; Ecc 6:9).
striving after the wind This is a recurrent phrase (cf. Ecc 1:6; Ecc 1:14; Ecc 1:17; Ecc 2:11; Ecc 2:17; Ecc 2:26; Ecc 4:4; Ecc 4:6; Ecc 4:16; Ecc 6:9). See note at Ecc 1:6. See Special Topic following.
SPECIAL TOPIC: WEALTH
Ecc 4:5 fool This verse is possibly a proverb or a quote. This kind of mindless self destruction is also seen in Isa 9:20. Lack of effort leads to destruction, but effort itself has no lasting benefit!
Ecc 4:6 This verse is possibly another proverb (e.g., Pro 15:16-17; Pro 16:8) or quote. It is meant to highlight the futility of human effort apart from God. It is possible that rest here represents Ecc 2:24-26; Ecc 3:12-13; Ecc 3:22; Ecc 5:18; Ecc 9:7-9. It so, then the workaholic and the sluggard are contrasted.
travail = toil, as connected with trouble, sorrow. Not the same word as in Ecc 1:13; Ecc 2:23, Ecc 2:26; Ecc 3:10; Ecc 4:8; Ecc 5:14.
every right work = all the dexterity in work.
man. Hebrew. ‘ish. App-14.
vexation, &c. = feeding on wind. See note on Ecc 1:14.
spirit. Hebrew. ruach. App-9.
Ecc 4:4-6
Ecc 4:4-6
THE WORTHLESSNESS OF LABOR
“Then I saw all labor, and every skillful work, that for this a man is envied of his neighbor. This also is a vanity and a striving after wind. The fool foldeth his hands together, and eateth his own flesh. Better is a handful with quietness, than two handfuls and striving after wind.”
“For this a man is envied of his neighbor” (Ecc 4:4). “Some understand the meaning of this verse as a description of work which is the effect of rivalry with a neighbor.” This rendition carries that implication: “I saw that all a man’s toil and skill is expended through the desire to surpass his neighbor; this, too, is an empty thing and a clutching at the wind.”
In this paragraph the author returns to the question that he asked in Ecc 1:3, “What does man have to show for all his trouble”? In all such statements as this, Solomon’s viewpoint is centered absolutely upon the present world, taking into account no thought whatever of God.
Waddey’s comment on this paragraph: “In a godless world, sinners envy and resent another’s success, rather than rejoicing in it; and in contrast he mentions the lazy fool who, rather than work, `foldeth his hands together’ in rest, and `eateth his own flesh,’ he consumes his inheritance. Another view of the fool mentioned here is that he represents the envious man. “The envious man is here exhibited in the attitude of the sluggard (Pro 6:10). In this understanding of it, the fool’s eating his own flesh would mean the same as the common saying that, “He was eating his heart out with envy.”
“Better is a handful with quietness” (Ecc 4:6). Here again we find thoughts that are identifiable with Solomon, as in Pro 15:16-17; Pro 17:1 and in Pro 16:8:
ANOTHER WORD ON THE WORTHLESSNESS OF LABOR
“These two paragraphs on labor view it from different perspectives; first, from the perspective of envy, and secondly, from the perspective of solitariness. Also in this second paragraph, a number of illustrations are given to illuminate the real point.
Another example of the futility of life now comes into the Preachers view. Is the goal of life to become the most successful person in your community? Many today would say yes. At least their activities betray that desire. Human nature hasnt changed. The clear-cut picture of rivalry serving as the motivating factor for work evidently possessed the hearts of men in Solomons day as it does today.
Ecc 4:4 It has been asked, If the motive is tainted, how can the fruit actually satisfy? This is the case here. Since it stems from a jealous spirit, and a desire to excel ones neighbor that the individual labors, he discovers that his accomplishment is unrewarding. Once he can honestly say, I have accomplished more, and gathered and collected more than those around me, what does it really mean? The satisfaction is very fleeting. The term skill suggests that one spends hours in developing the ability to produce something that will bring an earthly profit. He is willing to labor tirelessly and become expert in his affairs, but since it was motivated by an unworthy desire, it accomplishes nothing.
Ecc 4:5 By fool we are to understand a sluggard or stupid person. He is in contrast to the individual who works skillfully as the fool does not have the wisdom to develop expertise in any area. His slothfulness, that leads him to the comfort of the couch, and causes him to fold his hands and sleep during the day-light hours, is despicable, but he concludes that he isnt any worse off than the wise man who is improperly motivated to such extreme industry. Consumes his own flesh is not a reference to cannibalistic practices, but the excess energy of his body is consumed through indolence rather than productive work.
Ecc 4:6 The problem confronted in this verse is not one of translation, but rather to whom should the statement be attributed? Is it spoken by the fool or the one writing the book? If it is the testimony of the fool, he is actually saying that he will not become conspirator in such folly as driving himself to working day and night just to keep pace with his neighbor! On the other hand, if the Preacher is making the remark (cf. the Paraphrase, Ecc 4:6), then the statement is to be interpreted as somewhat of a compromise between the two extremes and is more in harmony with the stated conclusions of the book (cf. Ecc 3:12; Ecc 3:22). The fool has not chosen the wiser way as both men under consideration reach the same conclusion. Slothfulness and improperly motivated industry are both unrewarding and vain. One hand full of rest could easily be understood as saying, Dont get on the treadmill. Just take life day-by-day and rejoice and do good in your lifetime.
every: etc. Heb. all the rightness of work, that this is the envy of man from his neighbour, Gen 4:4-8, Gen 37:2-11, 1Sa 18:8, 1Sa 18:9, 1Sa 18:14-16, 1Sa 18:29, 1Sa 18:30, Pro 27:4, Mat 27:18, Act 7:9, Jam 4:5, 1Jo 3:12
This is: Ecc 4:16, Ecc 1:14, Ecc 2:21, Ecc 2:26, Ecc 6:9, Ecc 6:11, Gen 37:4, Gen 37:11
Reciprocal: Gen 26:14 – envied Gen 30:1 – Rachel envied Gen 31:1 – Jacob Exo 1:9 – the people Jdg 8:1 – the men Jdg 12:1 – Wherefore 1Sa 17:28 – Eliab’s anger Neh 6:2 – Come Ecc 1:2 – General Ecc 1:13 – this sore Ecc 4:5 – eateth Ecc 5:10 – this Ecc 6:2 – vanity Ecc 8:14 – a vanity Ecc 9:11 – returned Ecc 12:8 – General Jer 2:13 – broken cisterns Eze 31:9 – envied Dan 3:12 – certain Dan 6:4 – sought Mat 26:8 – they Mar 14:4 – there Mar 15:10 – for envy Joh 3:26 – he that Joh 10:32 – for Joh 12:4 – one Act 5:17 – indignation Act 13:45 – they
A DISAPPOINTING WORLD
Vanity and vexation of spirit.
Ecc 4:4
Among the examples in proof of the imperfection and inconstancy of earthly happiness which the Preacher communicates in the above section from the rich treasures of his own experience we find the relation of an ascending grade from lower to higher and more brilliant conditions of happiness.
I. From the sad lot of victims innocently suffering from tyrannical persecution and oppression (13), the description proceeds directly to the more lucky but not more innocent condition of persons consumed with envy, dissatisfaction, and jealousy, and who with toilsome efforts chase after the treasures of this earth.
II. Looking with jealous envy on the successful rivals of their struggles, and with scorn on those less fortunate, who are contented with a more modest lot (46).Then follow reflections regarding the happiness of such persons as have risen through the abundance of their goods to a distinguished and influential position in human society, but
III. Who, in consequence of this very wealth, run the risk of falling into a helpless, joyless, and isolated condition, destitute of friends and adherents (7, 8).
IV. The illustration hereby induced of the value of closer social connection of men and harmonious co-operation of their powers to one end (912) leads to the closing reflection; this is devoted to the distress and disaster of the highest circles of human society, acknowledging the fate even of the most favoured pets of fortune, such as the occupants of princely or kingly thrones, to be uncertain and liable to a reverse, and thus showing that
V. The sentence against the vanity of all earthly things necessarily extends even to the greatest and most powerful of earth (1316).
Ecc 4:4. Again I considered all travail Hebrew , all the labour, toil, or trouble, which men undertake or undergo; and every right work All the worthy designs of virtuous men; that for this a man is envied of his neighbour Instead of that honour and recompense which he deserves, he meets with nothing but envy, and obloquy, and many evil fruits thereof.
4:4 Again, I considered all labour, and every {d} right work, that for this a man is envied by his neighbour. This [is] also vanity and vexation of spirit.
(d) The more perfect that the work is, the more it is envied by the wicked.
3. The motivations of labor 4:4-16
The phrase "vanity and striving after wind" (Ecc 4:4; Ecc 4:16) brackets this section. This structure emphasizes the relative vapidity of everything between these statements. The main theme seems to be "the power complex common among humans and ways of reacting to it." [Note: J. S. Wright, "Ecclesiastes," p. 1165.]
Envy of others 4:4-6
"Every labor and every skill" (Ecc 4:4) undoubtedly means every type of labor and skill, rather than every individual instance of these things. Solomon used hyperbole. Much achievement is the result of a desire to be superior. Ecc 4:5 seems to be the opposite of Ecc 4:4.
"We pass from the rat-race with its hectic scramble for status symbols to the drop-out with his total indifference." [Note: Eaton, p. 93.]
"He [the drop-out] is the picture of complacency and unwitting self-destruction, for this comment on him points out a deeper damage than the wasting of his capital. His idleness eats away not only what he has but what he is: eroding his self-control, his grasp of reality, his capacity for care and, in the end, his self-respect." [Note: Kidner, p. 46.]
Ecc 4:6 is the middle road between the two preceding extremes.
Devotion to Business springs from Jealous Competition:
Ecc 4:4
(a) Let us glance once more at the several symptoms we have already heard him discuss, and consider whether or not they accord with the results of our own observation and experience, is it true, then-or, rather, is it not true-that our devotion to business is becoming excessive and exhausting, and that this devotion springs mainly from our jealous rivalry and competition with each other? If, some two or three and twenty centuries ago, the Jews were bent every man on outdoing and outselling his neighbour; if his main ambition was to amass greater wealth or to secure a larger business than his competitors, or to make a handsomer show before the world; if in the urgent pursuit of this ambition he held his neighbours not as neighbours, but as unscrupulous rivals, keen for gain at his expense and to rise by his fall; if, to reach his end, he was willing to get up early and go late to rest, to force all his energies into an injurious activity and strain them close to the snapping point: if this were what a Jew of that time was like, might you not easily take it for a portrait of many an English merchant, manufacturer, lawyer, or politician? Is it not as accurate a delineation of our life as it could be of any ancient form of life? If it be, as I think it is, we have grave need to take the Preachers warning. We gravely need to remember that the stream cannot rise above its source, nor the fruit be better than the root from which it grows; that the business ardour which has its origin in a base and selfish motive can only be a base and selfish ardour. When men gather grapes from thorns and figs from thistles, then, but not before, we may look to find a satisfying good in “all the toil and all the dexterity in toil” which spring from this “jealous rivalry of the one with the other.”
Fuente: The Cambridge Bible for Schools and Colleges
Fuente: Albert Barnes’ Notes on the Bible
I. Here is a man working for the good of society (Ecc 4:4). Thank God! there have ever been such men–generous, disinterested, broad-hearted, God-inspired men–men who are doing the right work. They are the salt of the State; remove them, and all is putrescence. How are these men treated by society? Here is the answer. For this a man is envied of his neighbour. It has ever been so. Cain envied Abel, Korah envied Moses, Saul envied David, the Sanhedrim envied Christ, the Judaic teachers envied Paul. To see society envying such men is a sore vexation to all true hearts. What do the existence and treatment of these men show?
II. Here is a man utterly worthless in society (verses 5, 6).
III. Here is a man avariciously making use of society (verse 8).
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Fuente: English Annotations on the Holy Bible by Matthew Poole
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Fuente: John Gill’s Exposition of the Entire Bible
Fuente: Keil & Delitzsch Commentary on the Old Testament
Fuente: Matthew Henry’s Whole Bible Commentary
Fuente: Garner-Howes Baptist Commentary
Envied of his neighbour, nay of his father-in-law; for did not this make Saul to envy David, so that David flying to Achish had rather be under an enemy than under envy; nay, of his brother, when there was but one brother in the world [Jermin].
Even he who gains the applause of men obtains a tribute often impaired by envy.
When a statue had been erected by his fellow-citizens of Thasos to Theagenes, a celebrated victor in the public games of Greece, we are told that it excited so strongly the envious hatred of one of his rivals, that he went to it every night, and endeavoured to throw it down by repeated blows, till at last, unfortunately successful, he was able to move it from its pedestal, and was crushed to death beneath it on its fall. This, if we consider the self-consuming misery of envy, is truly what happens to every envious man. He may perhaps throw down his rivals glory; but he is crushed in his whole soul beneath the glory which he overturns [Dr. T. Brown].
The difficulty of accomplishing successful work, and the envy it raises in others, should not cause us to fold our hands in indolence.
The purest pleasures are those which are won by exertionthe sweet rewards of toil. He who folds his hands tastes not the honey of life, but consumes himself with long regrets and imaginary fears.
A competence with quietness is to be preferred to abundance with all its necessary train of anxieties and cares.
This speech can be put into the mouth either of a fool or of a wise man, for it has elements which suit both characters. As uttered by a fool, it springs from envy. It is the affectation of wisdom, used to despise the work of another. But as spoken by a wise man, it is a sober counsel to hit the happy medium between absolute indolence and that restless activity which pushes enjoyment out of life.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Fuente: College Press Bible Study Textbook Series
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Everett’s Study Notes on the Holy Scriptures
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: Church Pulpit Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expositors Bible Commentary