Exegetical and Hermeneutical Commentary of Ecclesiastes 4:7
Then I returned, and I saw vanity under the sun.
The spectacle of a prosperous man whose condition is rendered vain by his brotherless, childless isolation.
Ecc 4:8
A second – Any one associated or connected with him.
Ecc 4:9-12
Compare a saying from the Talmud: A man without companions is like the left hand without the right.
Fuente: Albert Barnes’ Notes on the Bible
7. A vanity described in Ec4:8.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then I returned, and I saw vanity under the sun. Another vanity besides what he had taken notice of, and is as follows. Aben Ezra’s note is,
“I turned from considering the words of this fool, and I saw another fool, the reverse of the former.”
Fuente: John Gill’s Exposition of the Entire Bible
“There is one without a second, also son and brother he has not; and there is no end of his labour; his eyes nevertheless are not satisfied with riches: For whom do I labour, then, and deny all good to my soul? Also this is vain, and it is a sore trouble.” That , as in Psa 104:25; Psa 105:34, has the meaning of , absque, Nolde has already observed in his Partik.-Concordanz: a solitarius , without one standing by his side, a second standing near him, i.e., without wife and without friend; also, as the words following show, without son and brother. Regarding , for which, with the connect. accus., might be expected (cf. also Ecc 2:7, with Mahpach; and, on the other hand, Ecc 2:23, with Pashta), vid., under Psa 55:10. Gam may be interpreted in the sense of “also” as well as of “nevertheless” (Ewald, 354a); the latter is to be preferred, since the endless labour includes in itself a restless striving after an increase of possession. The Keri < , in an awkward way, changes into ; the taking together the two eyes as one would here be unnatural, since the avaricious man devours gold, silver, and precious things really with both his eyes, and yet, however great be his wealth, still more does he wish to see in his possession; the sing. of the pred. is as at 1Sa 4:15; Mic 4:11.
With ulmi ani, Koheleth puts himself in the place of such a friendless, childless man; yet this change of the description into a self-confession may be occasioned by this, that the author in his old age was really thus isolated, and stood alone. Regarding with the accus. of the person, to whom, and min of the matter, in respect of which there is want, vid., under Psa 8:6. That the author stands in sympathy with the sorrowful condition here exposed, may also be remarked from the fact that he now proceeds to show the value of companionship and the miseries of isolation:
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Vanity of Human Wishes. | |
7 Then I returned, and I saw vanity under the sun. 8 There is one alone, and there is not a second; yea, he hath neither child nor brother: yet is there no end of all his labour; neither is his eye satisfied with riches; neither saith he, For whom do I labour, and bereave my soul of good? This is also vanity, yea, it is a sore travail. 9 Two are better than one; because they have a good reward for their labour. 10 For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up. 11 Again, if two lie together, then they have heat: but how can one be warm alone? 12 And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.
Here Solomon fastens upon another instance of the vanity of this world, that frequently the more men have of it the more they would have; and on this they are so intent that they have no enjoyment of what they have. Now Solomon here shows,
I. That selfishness is the cause of this evil (Ecc 4:7; Ecc 4:8): There is one alone, that minds none but himself, cares for nobody, but would, if he could, be placed alone in the midst of the earth; there is not a second, nor does he desire there should be: one mouth he thinks enough in a house, and grudges every thing that goes beside him. See how this covetous muckworm is here described. 1. He makes himself a mere slave to his business. Though he has no charge, neither child nor brother, none to take care of but himself, none to hang upon him, or draw from him, no poor relations, nor dares he marry, for fear of the expense of a family, yet is there no end of his labour; he is at it night and day, early and late, and will scarcely allow necessary rest to himself and those he employs. He does not confine himself within the bounds of his own calling, but is for having a hand in any thing that he can get by. See Ps. cxxvii. 2. 2. He never thinks he has enough: His eye is not satisfied with riches. Covetousness is called the lust of the eye (1 John ii. 16) because the beholding of it with his eyes is all that the worldling seems to covet, Eccl. v. 11. He has enough for his back (as bishop Reynolds observes), for his belly, for his calling, for his family, for his living decently in the world, but he has not enough for his eyes. Though he can but see it, can but count his money, and not find in his heart to use it, yet he is not easy because he has not more to regale his eyes with. 3. He denies himself the comfort of what he has: he bereaves his soul of good. If our souls are bereaved of good, it is we ourselves that do bereave them. Others may bereave us of outward good, but cannot rob us of our graces and comforts, our spiritual good things. It is our own fault if we do not enjoy ourselves. Yet many are so set upon the world that, in pursuit of it, they bereave their souls of good here and for ever, make shipwreck of faith and of a good conscience, bereave themselves not only of the favour of God and eternal life, but of the pleasures of this world too and this present life. Worldly people, pretending to be wise for themselves, are really enemies to themselves. 4. He has no excuse for doing this: He has neither child nor brother, none that he is bound to, on whom he may lay out what he has to his satisfaction while he lives, none that he has a kindness for, for whom he may lay it up to his satisfaction and to whom he may leave it when he dies, none that are poor or dear to him. 5. He has not consideration enough to show himself the folly of this. He never puts this question to himself, “For whom do I labour thus? Do I labour, as I should, for the glory of God, and that I may have to give to those that need? Do I consider that it is but for the body that I am labouring, a dying body; it is for others, and I know not for whom–perhaps for a fool, that will scatter it as fast as I have gathered it–perhaps for a foe, that will be ungrateful to my memory?” Note, It is wisdom for those that take pains about this world to consider whom they take all this pains for, and whether it be really worth while to bereave themselves of good that they may bestow it on a stranger. If men do not consider this, it is vanity, and a sore travail; they shame and vex themselves to no purpose.
II. That sociableness is the cure of this evil. Men are thus sordid because they are all for themselves. Now Solomon shows here, by divers instances, that it is not good for man to be alone (Gen. ii. 18); he designs hereby to recommend to us both marriage and friendship, two things which covetous misers decline, because of the charge of them; but such are the comfort and advantage of them both, if prudently contracted, that they will very well quit cost. Man, in paradise itself, could not be happy without a mate, and therefore is no sooner made than matched. 1. Solomon lays this down for a truth, That two are better than one, and more happy jointly than either of them could be separately, more pleased in one another than they could be in themselves only, mutually serviceable to each other’s welfare, and by a united strength more likely to do good to others: They have a good reward of their labour; whatever service they do, it is returned to them another way. He that serves himself only has himself only for his paymaster, and commonly proves more unjust and ungrateful to himself than his friend, if he should serve him, would be to him; witness him that labours endlessly and yet bereaves his soul of good; he has no reward of his labour. But he that is kind to another has a good reward; the pleasure and advantage of holy love will be an abundant recompence for all the work and labour of love. Hence Solomon infers the mischief of solitude: Woe to him that is alone. He lies exposed to many temptations which good company and friendship would prevent and help him to guard against; he wants that advantage which a man has by the countenance of his friend, as iron has of being sharpened by iron. A monastic life then was surely never intended for a state of perfection, nor should those be reckoned the greatest lovers of God who cannot find in their hearts to love any one else. 2. He proves it by divers instances of the benefit of friendship and good conversation. (1.) Occasional succour in an exigency. It is good for two to travel together, for if one happen to fall, he may be lost for want of a little help. If a man fall into sin, his friend will help to restore him with the spirit of meekness; if he fall into trouble, his friend will help to comfort him and assuage his grief. (2.) Mutual warmth. As a fellow-traveller is of use (amicus pro vehiculo—a friend is a good substitute for a carriage) so is a bedfellow: If two lie together, they have heat. So virtuous and gracious affections are excited by good society, and Christians warm one another by provoking one another to love and to good works. (3.) United strength. If an enemy find a man alone, he is likely to prevail against him; with his own single strength he cannot make his part good, but, if he have a second, he may do well enough: two shall withstand him. “You shall help me against my enemy, and I will help you against yours;” according to the agreement between Joab and Abishai (2 Sam. x. 11), and so both are conquerors; whereas, acting separately, both would have been conquered; as was said of the ancient Britons, when the Romans invaded them, Dum singuli pugnant, universi vincuntur–While they fight in detached parties, they sacrifice the general cause. In our spiritual warfare we may be helpful to one another as well as in our spiritual work; next to the comfort of communion with God, is that of the communion of saints. He concludes with this proverb, A threefold cord is not easily broken, any more than a bundle of arrows, though each single thread, and each single arrow, is. Two together he compares to a threefold cord; for where two are closely joined in holy love and fellowship, Christ will by his Spirit come to them, and make the third, as he joined himself to the two disciples going to Emmaus, and then there is a threefold cord that can never be broken. They that dwell in love, dwell in God, and God in them.
Fuente: Matthew Henry’s Whole Bible Commentary
BURDEN OF LONELINESS
Verses 7-8 declare the Preacher’s observation that for man to be alone under the sun is vanity. Early on God declared it was not good for man to be alone (Gen 2:18). Verse 8 declares such to be vanity and sore travail. Verses 9-12 following cite some of the many benefits lost by those who are alone.
Verse 9 affirms that two are better than one because two in partnership can accomplish more than one and will receive a greater reward for their labor, Exo 17:12; 1Sa 14:6-7.
Verse 10 emphasizes benefits of a companion at hand to help in the event of accident or other circumstances requiring the ability of more than one, Exo 17:12; Job 29:15; Pro 31:20; Joh 15:13; Luk 10:34.
Verse 11 suggests the benefit of increased physical warmth when two occupy the same bed, in a cold land, without heating facilities. This illustration envisions two who may honorably occupy the same sleeping space.
Verse 12 suggests the value of a faithful companion, to help one withstand the attack of an enemy. As stated in Verse 9, two are better than one, 1Sa 14:6-7.
Fuente: Garner-Howes Baptist Commentary
CRITICAL NOTES.
Ecc. 4:10. If they fall.] Not both together, but if one or the other falls.
Ecc. 4:12. A threefold cord.] Two cords would only suggest plurality, but three give the idea of strength.
MAIN HOMILETICS OF THE PARAGRAPH.Ecc. 4:7-12
PORTRAIT OF A MAMMON WORSHIPPER
Instead of using the gifts of fortune wisely, and gaining favour with mankind, some only increase their misery by depriving life of its proper happiness. Here is the picture of a man who is possessed by the spirit of avaricea worshipper of Mammon. Of such an one we may say:
I. That his conduct is unreasonable. (Ecc. 4:8.) He has no child, nor brother; no relation to care for, and yet he toils after money with restless anxiety, as if life itself depended upon it. This conduct is unreasonable.
1. It surpasses the proper bounds of prudence. Prudence ought to govern all conduct. A man should be diligent in work, striving to build for himself a defence against the storms of adversity. But when this passes to the extreme of greediness and grasping, so that a man forgets his own happiness to serve a base passion, his conduct is unreasonable.
2. The folly of it is sometimes apparent to himself. There are times when the voice of awakened reason within the avaricious man proclaims his folly. A better spirit possesses him for awhile, and he asks, For whom do I labour? &c. He feels, during this momentary fit of wisdom, that his conduct is utterly without useful purpose. He cannot spend all upon himself. He has no relations, and has made no friends. He wilfully deprives himself of happiness.
3. It is conduct which does violence to calm conviction, and to the tenderest feelings of nature. It is the nature of avarice to increase in fearful proportion, growing by what it feeds on. The more a man has, the more he covets. Avarice leads a man to trample rudely upon the charities of life; his whole heart withers, all his affections are resolved into one base passion. To love wealth for the sake of the power it gives, is capable of some defence from reason; but to love it for its own sake is the height of folly.
II. That he is condemned to suffer the distress of a cold and cheerless isolation. He has no relatives, but he might have made friends. He has not a Second, but is left all alone. His supreme selfishness has repelled all hearts.
1. This comes from the retribution of society. He who does not love cannot be beloved. Society, in the matter of the affections of love or hatred, gives measure for measure.
2. It is self inflicted. There is no necessity that it should be thus. A man can make himself friends by means of his wealth. Good deeds secure the gratitude of othersthey bind heart to heart. The avaricious man may command men by his wealth, but he is obeyed without love. To live to self, is to die to all that is dear and precious in life. It is moral suicide.
III. That he is deprived of the true enjoyment of life. Social life has pleasures which are sought for in vain in selfish solitude.
1. The participation of others in our joy serves to increase it. (Ecc. 4:11.) Superior joys are not impoverished by giving. The communication of knowledge to another does not decrease our own store; and in pleasing others, we lose nothing ourselves. He who will not share his joy with other breasts, must be content to see his own joy dwindle away.
2. Neglect of the social principle can only produce unhappiness. We were made for society, and there only can our happiness reach to any tolerable development. Beasts may herd together, but only men can live together. Selfishness is a breach of the natural laws of society, and the penalty is a blank and gloomy solitude.
IV. That he is deprived of proper protection. He who by his selfishness brings himself into a condition of barbarous solitude, suffers many disadvantages. If he has made a friend, he has the joy and satisfaction of a mutual reward of labour. (Ecc. 4:9.) But in a state of isolation, he loses this, with all other advantages that are derived from companionship.
1. He is deprived of the protection of wise counsel. There are events in life which greatly perplex the judgment, and the mind of the exercised man is so confused by the circumstances in which it is placed, that it fails to be a safe guide. Hence the importance of wise counsel. Another mind coming fresh to the subject is able to suggest some wise directing ideas, and to place the difficulty in a more hopeful light.
2. He is deprived of timely aid in danger. He who has a companion when he falls, has one to help him. A man may fall, tripped by some snare of temptation, or overwhelmed by sudden calamity; and his state is desolate indeed if he has made no friend who can give him timely aid, and lift him up again.
3. He is deprived of the protection of sympathy in joy and sorrow. When men can feel together both on the joyful and mournful occasions of life, the gladness is intensified, and the force of the sorrow abated. There is a genial warmth in sympathy which secures a large comfort, and preserves a man from perishing in the severe season of trial. (Ecc. 4:11.)
4. He is deprived of the defence of a large and compact friendship. (Ecc. 4:12.) If he has two, or more to help him in the hour of need, so much the better. With a large fellowship, his defence is made stronger, and the enemy overawed and confounded. To despise the social compact is unnatural; it is unwise, and ends in unmitigated misery. The hearts affections of the mammon worshipper are so completely given to the idol he adores, that he has nothing left in him responsive to the kind charities of life.
SUGGESTIVE COMMENTS ON THE VERSES
Ecc. 4:7. As the vain and sinful courses which men take for happiness in this earth are so many and various that, let a diligent observer turn himself never so often to what hand he will, he shall always see more and more of themso those who would promote the work of mortification in their own hearts ought to search them all out, and study the variety of them one after another [Nisbet].
Ecc. 4:8. This is the first thing which a covetous man desireth, to have nobody near him, nobody that may either borrow, or beg, or get anything from him. Wherefore, St. Chrysostom calleth a covetous man the common enemy of all men [Jermin].
The ties of kindred are forced upon us by nature, but those of friendship are within our own power. A loving and kindly disposition will gain friends. It is a mans own fault if he has no part in the kindred of souls.
The most selfish man has some connection with society, for he too is bound by the system of mutual dependence. Yet it is only a mechanical, and not a vital connection. Selfishness cuts the roots of social life.
Every virtue lies near some dangerous extreme. Activity in our worldly calling is commendable up to a certain point; but beyond this, wanting sufficient reason, it deserves the imputation of folly.
There is a diseased appetite for gain which only grows the more it is indulged.
The selfish soul can enjoy no true happiness, and is therefore driven to the unhealthy stimulus of onesordid thought.
The Mammon Man.In his very nature he becomes as little human as that which he adores. Where his gold is buried, his affections too are buried. The figure which Salvian uses in speaking of him is scarcely too bold,that his soul assimilates itself to his treasure, and is transmuted, as it were, into a mere earthly mass [Dr. T. Brown].
Even diligence must be restrained by rules. It should not degenerate into an unreasonable passion.
Ecc. 4:9. He who deprives himself of the advantages of society by a mistaken devotion, or his own selfishness, has but an impaired heritage of life.
Man has no such resources in himself so that he can find a sufficient defence in loneliness. He must lean upon another. The strength of a mans belief is more than doubled when he finds that his doctrine is received by another mind. Society is necessary for the very life of faith and action.
Society makes the Church possible. It is where two or three are gathered together that the Church is to be found.
Society lightens the tasks of labour, and exalts the enjoyment of its rewards.
God alone is self-sufficientMan can only come to his true heritage of strength and enjoyment in society.
A single drop of water is insignificant, but united with the rest, in the ocean, it becomes an immense power. Society makes man sublime.
The improving of Christian Society for our furtherance in duty hath a special reward, not only after time, but even in this life. Hereby His people may expect to be sharpened, and have an edge put upon them in their dutyto have encouragements from others against difficultiesand fresh supplies of the Spirit drawn from heaven to each other by their mutual prayers; and so both their work is furthered, and their future reward ensured [Nisbet].
Ecc. 4:10. The fellowship of love will always render help in danger.
The true man never deserts his friend when he falls. The first impulse of love is to give succour. Love does not wait to investigate. Danger, sorrow, and necessity are sufficient arguments.
In the best state of society, there must of necessity be many falls into sin, danger, and sorrow.
That is the only religion for man which can show him a true helper.
The Christian, even though deserted by all, yet, like his Master, is never really alone.
A sense of loneliness and desertion plunges the soul into the most oppressive gloom of sorrow. Society, friendship, and love assuage our sharpest grief, and pierce the thickest gloom with a kindly ray.
To be a helper to the fallen is one of the noblest uses of societyit is the joyful sound which fallen humanity hears in the Gospel.
In Christian society, mutual help has the highest motive, and the most splendid reward.
Ecc. 4:11. If two lie together in the cold night of sorrow and sadness, they have the heat of comfort, which mutually they yield one to the other, even by striking together the hard flints of their misery, by easing their hearts while their tongues talk of their distress, by supporting each other under their burdens who cannot bear his own, by doubling the light of counsel which may the better show them the way of getting out. If two lie together in the prison of affliction, society gives heat to their cold irons, softens the hardness of them, and though it cannot break them off, yet makes them to be borne with the more contentment [Jermin].
The fervent glow of zeal for the truth, the fire of devotion and love, can only be maintained by the close communion of mind with mind, and heart with heart.
True sympathy cannot be generated by proxy; the close contact of hearts is necessary to melt them into the tenderness of love.
The live coals of a furnace soon expire when isolated from the rest.
A heartless solitude chills the affections. Love delights in presenceseeks the companionship of one who is ever near.
The soul may sooner leave off to subsist, than to love; and like the vine, it withers and dies if it has nothing to embrace [South].
Ecc. 4:12. Love, by seeking companionship, provides a defence against the enemy.
It is the duty of the good to use their strength for the defence of one another.
As the union of the children of the Lord should be so strict, as their adversaries may lose hopes of breaking one of them, except they break all; so when the Lord doth unite them, it will be no easy matter for their most powerful enemies to prevail against them [Nisbet].
If we make friends by means of whatever wealth of mind, goodness, or estate we may have, we provide ourselves with a strong defence here, and with a welcome for us on the other shores of life.
The good man feels that though his native strength is small, yet, because he has communion with the Highest, and with all who are noble and true, his feeble power is multiplied by an infinite factor.
Mere doctrines, institutions, and laws can never give the Church power to vanquish her enemies. The Church can only be strong as a nation of brothers.
Unity in the Church gives strength to faith, increases charity, strikes awe into the enemy, and is the pledge of final victory.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
3. Attain your riches for practical good. Ecc. 4:7-12
TEXT 4:712
7
Then I looked again at vanity under the sun.
8
There was a certain man without a dependent, having neither a son nor a brother, yet there was no end to all his labor. Indeed his eyes were not satisfied with riches and he never asked, And for whom am I laboring and depriving myself of pleasure? This too is vanity and it is a grievous task.
9
Two are better than one because they have a good return for their labor.
10
For if either of them falls, the one will lift up his companion. But woe to the one who falls when there is not another to lift him up.
11
Furthermore, if two lie down together they keep warm, but how can one be warm alone?
12
And if one can overpower him who is alone, two can resist him. A cord of three strands is not quickly torn apart.
THOUGHT QUESTIONS 4:712
98.
Solomon calls the mans labor what?
99.
What motivated the man to labor so tirelessly?
100.
What did he fail to ask?
101.
Were his eyes ever satisfied with his riches?
102.
In what kind of a task was he involved?
103.
What important thing did he deprive himself of because of his labor?
104.
List the four advantages given in this section of companionship.
105.
What is the lesson taught by the cord of three strands?
106.
Do you think loneliness is an appropriate theme for this section? Discuss.
PARAPHRASE 4:712
I saw still another example of futility and unrewarding labor under the sun. I saw a man who lived a solitary life as he did not have a family. He had neither son nor brother. Yet, he labored endlessly and was never satisfied with the wealth he accumulated. He never stopped and asked of himself, For whom am I toiling and depriving myself of contentment? His life was lonely, empty and miserable. He experienced the affliction of the grievous task which God allows to come to men who so labor under the sun.
Two are better than one because they prove in many different ways to be an advantage to each other. One reward for laboring together is obvious: if either one falls, his companion will help him up. But consider the tragedy of the one who falls and has no one to help him up. Will his riches come to his rescue? Consider another example. If two sleep together, they keep warm; but what of the lonely man who has no wife? Can one be warm alone? In many situations where one may be overpowered by adversaries, it would be possible for two to resist such and escape unharmed. Common sense teaches that a cord of three strands is not broken quickly.
COMMENT 4:712
Although we suggest here that the theme is that riches should be used for practical good, there is also the theme that friends or companions may be of much greater value than wealth. These two ideas run concurrently through these verses. It is obvious that money will not bring comfort, warmth, protection, companionship, or personal satisfaction. Yet, men have always faced the temptation to accumulate wealth for wealths sake. This illustration is justifiable in the Preachers mind as it represents a major area of concern in every age. It was typical of those who lived when Jesus was on the earth in the flesh. Indeed it was Jesus who taught us that riches are deceitful (Mat. 13:22; Mar. 4:19). They will lead one to believe that they bring lasting fulfillment and satisfaction, while in reality no amount of riches will do that. In addition, Jesus taught that they may have an adverse effect and not only fail to satisfy but shut out or choke the very means by which one can find personal enjoyment. As the reader shall see, much of what Solomon says in the following two chapters simply amplifies this same theme.
Ecc. 4:7 It is noteworthy that he labels such concern for wealth vanity. He knows. He was not one to take opinion polls or inquire of rich friends what such a desire for money and possessions did to their lives. He wanted first-hand information He wanted to speak authoritatively on the subject so he became the richest man of his day. Yet, he calls it unfulfilling and empty. Of course, there is the ever-present safeguard for his observation. He is talking from the under the sun viewpoint. There is neither virtue in poverty nor evil in wealth. It is the attitude one has toward riches that becomes the issue.
Ecc. 4:8 Note the improper attitudes of the one he describes. (1) He was not gathering a fortune with a view to the security of an heir or companion. (2) There was no end to his labor. His sole purpose in life was to collect more and more riches. (3) He became exceedingly wealthy, and yet he was never satisfied with the amount he had collected. (4) He deprived himself of what might have been meaningful pleasures to him. Money appears to satisfy because it seems to be saying that it is the answer to every problem, but perhaps this is the very deceit-fulness that Jesus was talking about. Rather than finding that it resolves ones problems, it becomes the very entanglement that produces loneliness, jealousy, frustration, worry and distrust. Numerous present-day examples of extremely wealthy men could easily be given as vivid illustrations of this very truth. The man never stopped and asked himself, And for whom am I laboring and depriving myself of pleasure? His attitude was not one of compassionate, benevolent concern. It rather spoke to selfishness and greed. Thus, it is truly empty and a grievous task.
Ecc. 4:9 It appears that Solomon has now turned to the value of companionship rather than riches. However, he is only illustrating that riches are of value if they are properly acquired and subsequently shared with a friend. In verse nine the idea of a good return suggests a profit. This is the basic question before him. Since the accumulation of wealth, regardless of how much, does not bring satisfaction or produce a profit when it is collected with the improper attitude, what does? A friend does. As a matter of fact, wealth is an improper choice to make if it robs you of your friends. There are many choices in life which are based on choosing between two things when it is obvious that one cannot have both simultaneously. He cannot isolate himself with his riches thinking this will bring him enjoyment and at the same time divide his riches with a friend. Life is just that way. In his hour of need, the rich man turns to his fortune for help only to realize what James meant when he wrote: Come now, you rich, weep and howl for your miseries which are coming upon you. Your riches have rotted and your garments have become moth-eaten. Your gold and your silver have rusted; and their rust will be a witness against you and will consume your flesh like fire (Jas. 5:1-3). But it is different with a friend. While it is true that two would have a greater return for their labor than one, this is obviously not the intent of the statement. One can use only so much wealth and then everything beyond this becomes excessive. The rich man of verse eight was undoubtedly past this point. It moves the idea of profit or return into the area of the spiritual or emotional where one shares in the value of a personal friend.
Ecc. 4:10 Undoubtedly the intention is to refer back to the miser with the statementBut woe to the one who falls when there is not another to lift him up. In what sense does he fall? The most obvious is a physical fall which could occur on the dangerous and narrow roads of Palestine. In such a case, to have a companion to assist would be of great value. The idea may just as well be applied to moral falls and thus one would have a friend indeed if he encouraged and led one back to repentance (Jas. 5:19-20). The idea, however, which seems to best fit the context would be a financial collapse. When one sees his fortune slip from his hands quickly, which occurs often without warning, then it is important to have a friend come to the rescue. Many men have experienced the loss of financial security and terminated their own lives because no friend was standing close by with a helping hand. When a man purposely shuts out close friends because he has no time to cultivate them, or he intentionally remains aloof of meeting needs or ministering to those in lesser circumstances than himself, he has made the choice of a fool. Jesus recognized the wisdom of choosing the better part when he sent his followers out two by two instructing them that they should not be concerned for the physical things of life (Luk. 10:1; Luk. 10:4).
Ecc. 4:11 Once again the miser is in the center of the stage. How can one be warm alone? It is obvious that he has sufficient resources to purchase warm coverings for his bed, but this doesnt seem to be the implication of the verse. There is an inner warmth that comes because of close friendship. One shares in kindred goals and intents of the heart. It is possible that Solomon could have reference to poor circulation in old age and the warmth of a physical body stimulates circulation and produces some comfort in such circumstances. Solomon knew of his fathers experience with Abishag who was selected purposely to attend the king and lie with David to keep him warm (1Ki. 1:1-4).
Ecc. 4:12 The term alone appears again to indicate that the rich man who stands by himself is the common denominator for this illustration too. The implication of the threefold cord is that if one friend is of greater value than riches, then there is truly great strength in having two genuine, trusted friends. Many things may overpower an individual, but in like manner those who willingly come to our rescue may deliver us from many different kinds of circumstances. Endless examples could be given to illustrate this truth. The tragedy here is that regardless of the opposition or the adversary, the man doesnt have a single friend to assist him in his need. Even when the dust of battle clears and you know you and your friends have lost, there is often warmth and inner peace in realizing that you had those who cared and personally sacrificed of themselves or possessions to defend you. Any such allusion in this verse to the Godhead or the Father, Son and Holy Spirit by the reference to the threefold cord would be out of harmony with the context and purpose of the book. It cannot be denied that if God is for us, no one can stand against us (Rom. 8:31), and we have no greater friend than Jesus (Joh. 15:14-15), but these are New Testament applications which are only based on principles that are taught in this text. Of course, the Christian rejoices and thanks God for the truth!
It is obvious that each of the verses in this section is related. The miser is the principle character and the vanity of riches is the central theme. Much is said for true friendship. It is a simple matter once again of a proper arrangement of ones priorities in life. Many people are obsessed with money and other forms of riches. Nearly everyone wants more than he presently possesses. It is an important lesson that overrides the examples and observations, and it is a lesson that will appear many times before the Preacher is completed with his message. One should be impressed with the threat a wrong attitude toward wealth is to the soul. A prayer of thanksgiving should be offered to God for constantly placing the signposts before our eyes to keep us from the deceitfulness of riches and forewarning us that they may easily choke out the Word of life.
FACT QUESTIONS 4:712
176.
Identify the two themes which are developed concurrently in this passage?
177.
In what way are riches deceitful?
178.
What is meant by the statement that there is neither virtue in poverty nor evil in wealth?
179.
What four improper attitudes did the miser possess?
180.
What will riches produce when they are improperly collected?
181.
What is Solomon illustrating in verse nine?
182.
What does the rich man turn to in his hour of need? Will he find comfort?
183.
What is most likely meant by return in verse nine? Why is money not intended?
184.
Identify who is intended by one who falls?
185.
What three possibilities could be meant by falls?
186.
Which one do you think best answers the context? Discuss.
187.
Name the three ways one may be kept warm.
188.
What is the real tragedy of the man who stands alone?
189.
Is the threefold cord intended to be an allusion to the Godhead? Discuss.
190.
Who is the principal character in this section?
191.
What is the central theme?
192.
For what should a Christian constantly thank God?
Fuente: College Press Bible Study Textbook Series
(7) Then I returned.The vanity of toil is especially apparent in the case of a solitary man. It is possible, as has been suggested (see Ecc. 2:18), that this may have been the writers own case. The following verses, which speak of the advantages of friendship and unity, are of a more cheerful tone than the rest of the book.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. I returned, and I saw That is, again I saw. A case of avarice is now considered; a man giving up all enjoyment of the present, and struggling against the inevitable order of affairs, under the desire of accumulating money “accursed hunger for gold.”
Fuente: Whedon’s Commentary on the Old and New Testaments
The Vanity of Selfish Toil on Earth In Ecc 4:7-12 the Preacher comments on the vanity of selfish toil in this world. It is futile to labour without end for oneself; for ultimately, there is no reward and joy in such labour.
Ecc 4:7 Then I returned, and I saw vanity under the sun.
Ecc 4:8 Ecc 4:8
Ecc 4:9 Two are better than one; because they have a good reward for their labour.
Ecc 4:10 Ecc 4:11 Ecc 4:12
Evils of Social and Civil Life
v. 7. Then I returned, v. 8. There is one alone, and there is not a second, v. 9. Two are better than one, v. 10. For if they fall, the one will lift up his fellow, v. 11. Again, if two lie together, then they have heat, v. 12. And if one prevail against him, v. 13. Better is a poor and a wise child, v. 14. For out of prison he cometh to reign, v. 15. I considered all the living which walk under the sun, v. 16. There is no end of all the people, even of all that have been before them, Then I returned, and I saw vanity under the sun. (8) There is one alone, and there is not a second; yea, he hath neither child nor brother: yet is there no end of all his labour; neither is his eye satisfied with riches; neither saith he, For whom do I labour, and bereave my soul of good? This is also vanity, yea, it is a sore travail.
By vanity under the sun, surely the Holy Ghost meant to teach his people, that all above it is satisfying. So that here indirectly, the Holy Spirit is following up his gracious office in glorifying Christ. And in the instance which the Preacher hath given of a worldling, whose carnal eye is never satisfied, and whose carnal heart can never say, It is enough! he hath finely represented, though it is a mournful sight, the general character of fallen men. Reader! look round in every direction: survey the various instances in human life, and say, whether the world at large, in the endless pursuits of things of the world, is not thus employed. Oh! what a decided proof of man’s ruin by the fall! Blessed Jesus! what but thy glorious undertaking, in redemption, could have gathered thy people out of it?
Ecc 4:7 Then I returned, and I saw vanity under the sun.
Ver. 7. Then I returned, and saw vanity, &c., ] i.e., Another extreme of vanity, visible wherever the sun is seen. Dum vitant stulti vitium in contraria currant: Fools while they shun the sands rush upon the rocks, – as Herod would needs prevent perjury by murder. The sluggard here, seeing those that do best to be envied of others, resolves to do just nothing. Again, the covetous miser, seeing the sluggard lie under so much infamy for doing nothing, se laboribus conficit, undoes himself with over doing. Sed nemo ita perplexus tenetur inter duo vitia, quin exitus pateat absque tertio, saith an ancient; but no man is so held hampered between two vices but that he may well get off without falling into a third. What need Eutyches fall into the other extreme of Nestorius? or Stancarus, of Osiander? or Illyricus, of Strigelius? but that they were for their pride justly given up to a spirit of giddiness.
NASB (UPDATED) TEXT: Ecc 4:7-8
7Then I looked again at vanity under the sun. 8There was a certain man without a dependent, having neither a son nor a brother, yet there was no end to all his labor. Indeed, his eyes were not satisfied with riches and he never asked, And for whom am I laboring and depriving myself of pleasure? This too is vanity and it is a grievous task.
Ecc 4:7 This is a recurrent and theologically significant theme. See note at Ecc 1:3.
Ecc 4:8
NASBdependent
NKJV, JPSOAcompanion
NRSV—–
TEV—–
NJBchild
LXXa second
REVa friend
The Hebrew has a second (BDB 1041), which is simply the numeral. It can refer to almost anything. Context becomes crucial. You can see by the translations the different relationships possible.
This verse describes a workaholic. They work for the fun of the work. Work becomes their goal and purpose in life! Work becomes their god!
his eyes were not satisfied with riches In many ways (without God) wealth is a curse. Before long it controls us! Those who are wealthy in earthly things never seem to have enough of them. Life is consumed with more and more; then every effort is made to protect what is accumulated! A good modern example of this strange truth is the disaster of winning a lot of money in the lottery. Statistics show that winning destroys the winners! We need more than wealth and possessions to find true happiness and lasting gain. We need God. We were created by Him and for Him. Apart from Him there is no purpose or lasting joy!
Ecc 4:7-12
Ecc 4:7-12
“Then I returned and saw vanity under the sun. There is one that is alone, and he hath not a second; yea, he hath neither son nor brother; yet is there no end of all his labor, neither are his eyes satisfied with riches. For whom then, saith he, do I labor and deprive my soul of good? This also is vanity, yea, it is a sore travail. Two are better than one, because they have a good reward for their labor. For if they fall, the one will lift up his fellow; but woe to him that is alone when he falleth, and hath not another to lift him up. Again, if two lie together, then they have warmth; but how can one be warm alone? And if a man prevail against him that is alone, two shall withstand him; and a threefold cord is not quickly broken.”
Barton gave only one subject to this whole chapter, calling it, “Man’s Inhumanity, namely, (1) man’s inhumanity to men (Ecc 4:1-3), (2) the inhumanity caused by rivalry and envy (Ecc 4:4-6), and (3) man’s inhumanity to himself.
“No end of all his labor, neither is his eye satisfied with riches” (Ecc 4:8). This denounces avarice, especially that of the miser, who having neither partner nor heir, nevertheless pursues money as if he were starving to death. “The avaricious soul is never satisfied. The picture here is that of the workaholic, the man with whom constant work has become a disease. It is strange indeed that. “A man without companion or family, will act as though there was someone to live for.
“Two are better than one” (Ecc 4:9). This is evidently an old proverb, similar to the modern cliche that, “two heads are better than one.”
“If two lie together, then they have warmth” (Ecc 4:11). “The reference here is not to husband and wife, but to travelers. Nights in Palestine are cold, especially in winter; and a lone traveler will sleep close to his donkey for warmth. Here may be one of the secrets why Christ sent out his apostles in pairs. Nothing is any more pitiful than a completely isolated human being.
“A threefold cord is not quickly broken” (Ecc 4:12). This paragraph stresses the value of companionship. “If companionship of two is valuable, much more then is the value if others are added.
Although we suggest here that the theme is that riches should be used for practical good, there is also the theme that friends or companions may be of much greater value than wealth. These two ideas run concurrently through these verses. It is obvious that money will not bring comfort, warmth, protection, companionship, or personal satisfaction. Yet, men have always faced the temptation to accumulate wealth for wealths sake. This illustration is justifiable in the Preachers mind as it represents a major area of concern in every age. It was typical of those who lived when Jesus was on the earth in the flesh. Indeed it was Jesus who taught us that riches are deceitful (Mat 13:22; Mar 4:19). They will lead one to believe that they bring lasting fulfillment and satisfaction, while in reality no amount of riches will do that. In addition, Jesus taught that they may have an adverse effect and not only fail to satisfy but shut out or choke the very means by which one can find personal enjoyment. As the reader shall see, much of what Solomon says in the following two chapters simply amplifies this same theme.
Ecc 4:7 It is noteworthy that he labels such concern for wealth vanity. He knows. He was not one to take opinion polls or inquire of rich friends what such a desire for money and possessions did to their lives. He wanted first-hand information He wanted to speak authoritatively on the subject so he became the richest man of his day. Yet, he calls it unfulfilling and empty. Of course, there is the ever-present safeguard for his observation. He is talking from the under the sun viewpoint. There is neither virtue in poverty nor evil in wealth. It is the attitude one has toward riches that becomes the issue.
Ecc 4:8 Note the improper attitudes of the one he describes. (1) He was not gathering a fortune with a view to the security of an heir or companion. (2) There was no end to his labor. His sole purpose in life was to collect more and more riches. (3) He became exceedingly wealthy, and yet he was never satisfied with the amount he had collected. (4) He deprived himself of what might have been meaningful pleasures to him. Money appears to satisfy because it seems to be saying that it is the answer to every problem, but perhaps this is the very deceit-fulness that Jesus was talking about. Rather than finding that it resolves ones problems, it becomes the very entanglement that produces loneliness, jealousy, frustration, worry and distrust. Numerous present-day examples of extremely wealthy men could easily be given as vivid illustrations of this very truth. The man never stopped and asked himself, And for whom am I laboring and depriving myself of pleasure? His attitude was not one of compassionate, benevolent concern. It rather spoke to selfishness and greed. Thus, it is truly empty and a grievous task.
Ecc 4:9 It appears that Solomon has now turned to the value of companionship rather than riches. However, he is only illustrating that riches are of value if they are properly acquired and subsequently shared with a friend. In verse nine the idea of a good return suggests a profit. This is the basic question before him. Since the accumulation of wealth, regardless of how much, does not bring satisfaction or produce a profit when it is collected with the improper attitude, what does? A friend does. As a matter of fact, wealth is an improper choice to make if it robs you of your friends. There are many choices in life which are based on choosing between two things when it is obvious that one cannot have both simultaneously. He cannot isolate himself with his riches thinking this will bring him enjoyment and at the same time divide his riches with a friend. Life is just that way. In his hour of need, the rich man turns to his fortune for help only to realize what James meant when he wrote: Come now, you rich, weep and howl for your miseries which are coming upon you. Your riches have rotted and your garments have become moth-eaten. Your gold and your silver have rusted; and their rust will be a witness against you and will consume your flesh like fire (Jas 5:1-3). But it is different with a friend. While it is true that two would have a greater return for their labor than one, this is obviously not the intent of the statement. One can use only so much wealth and then everything beyond this becomes excessive. The rich man of verse eight was undoubtedly past this point. It moves the idea of profit or return into the area of the spiritual or emotional where one shares in the value of a personal friend.
Ecc 4:10 Undoubtedly the intention is to refer back to the miser with the statement-But woe to the one who falls when there is not another to lift him up. In what sense does he fall? The most obvious is a physical fall which could occur on the dangerous and narrow roads of Palestine. In such a case, to have a companion to assist would be of great value. The idea may just as well be applied to moral falls and thus one would have a friend indeed if he encouraged and led one back to repentance (Jas 5:19-20). The idea, however, which seems to best fit the context would be a financial collapse. When one sees his fortune slip from his hands quickly, which occurs often without warning, then it is important to have a friend come to the rescue. Many men have experienced the loss of financial security and terminated their own lives because no friend was standing close by with a helping hand. When a man purposely shuts out close friends because he has no time to cultivate them, or he intentionally remains aloof of meeting needs or ministering to those in lesser circumstances than himself, he has made the choice of a fool. Jesus recognized the wisdom of choosing the better part when he sent his followers out two by two instructing them that they should not be concerned for the physical things of life (Luk 10:1; Luk 10:4).
Ecc 4:11 Once again the miser is in the center of the stage. How can one be warm alone? It is obvious that he has sufficient resources to purchase warm coverings for his bed, but this doesnt seem to be the implication of the verse. There is an inner warmth that comes because of close friendship. One shares in kindred goals and intents of the heart. It is possible that Solomon could have reference to poor circulation in old age and the warmth of a physical body stimulates circulation and produces some comfort in such circumstances. Solomon knew of his fathers experience with Abishag who was selected purposely to attend the king and lie with David to keep him warm (1Ki 1:1-4).
Ecc 4:12 The term alone appears again to indicate that the rich man who stands by himself is the common denominator for this illustration too. The implication of the threefold cord is that if one friend is of greater value than riches, then there is truly great strength in having two genuine, trusted friends. Many things may overpower an individual, but in like manner those who willingly come to our rescue may deliver us from many different kinds of circumstances. Endless examples could be given to illustrate this truth. The tragedy here is that regardless of the opposition or the adversary, the man doesnt have a single friend to assist him in his need. Even when the dust of battle clears and you know you and your friends have lost, there is often warmth and inner peace in realizing that you had those who cared and personally sacrificed of themselves or possessions to defend you. Any such allusion in this verse to the Godhead or the Father, Son and Holy Spirit by the reference to the threefold cord would be out of harmony with the context and purpose of the book. It cannot be denied that if God is for us, no one can stand against us (Rom 8:31), and we have no greater friend than Jesus (Joh 15:14-15), but these are New Testament applications which are only based on principles that are taught in this text. Of course, the Christian rejoices and thanks God for the truth!
It is obvious that each of the verses in this section is related. The miser is the principle character and the vanity of riches is the central theme. Much is said for true friendship. It is a simple matter once again of a proper arrangement of ones priorities in life. Many people are obsessed with money and other forms of riches. Nearly everyone wants more than he presently possesses. It is an important lesson that overrides the examples and observations, and it is a lesson that will appear many times before the Preacher is completed with his message. One should be impressed with the threat a wrong attitude toward wealth is to the soul. A prayer of thanksgiving should be offered to God for constantly placing the signposts before our eyes to keep us from the deceitfulness of riches and forewarning us that they may easily choke out the Word of life.
Ecc 4:1, Psa 78:33, Zec 1:6
Reciprocal: Psa 39:6 – surely Ecc 1:3 – under Ecc 8:9 – this Ecc 10:5 – an evil
Greed for self 4:7-12
The reader cannot miss the folly of working just to accumulate more in this powerful description.
"Such a man, even with a wife and children, will have little time for them, convinced that he is toiling for their benefit although his heart is elsewhere, devoted and wedded to his projects." [Note: Ibid., pp. 46-47.]
Solomon commended sharing, rather than hoarding, by calling attention to several advantages that come from cooperating with other people (Ecc 4:9-12).
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: The Popular Commentary on the Bible by Kretzmann
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: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)