Verse-by-Verse Bible Commentary
Ecclesiastes 4:7

Bridgeway Bible Commentary

The uselessness of achievement (4:4-16)

Several examples illustrate how useless much human activity is. Some people drive themselves in their work but can never relax and enjoy it, because they are always worrying about being ahead of everyone else. Others do not work at all and so ruin themselves. Both extremes should be avoided. People should work for a living and enjoy it, but they should not be so ambitious that they create trouble for themselves (4-6).
Other unhappy people are those who spend all their time making money which they neither use themselves nor give to others (7-8). Those who cut themselves off from others, such as these rich misers, really harm themselves, for cooperation with others increases personal security (9-12).
Probably no one experiences the worthlessness of success and fame more than the great man who falls from power. He may have risen from poverty to fame, from prison to the throne, but if he refuses to listen to advice, any intelligent youth could rule better than he (13-14). In fact, among the thousands of people over whom a king rules there may just happen to be such an intelligent youth, who will overthrow the king and seize the throne for himself. But he, like the former king, will soon be forgotten (15-16).

Coffman's Commentaries on the Bible

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.”J. A. Loader, Ecclesiastes, p. 49. Also in this second paragraph, a number of illustrations are given to illuminate the real point.

“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 (Ecclesiastes 4:1-3), (2) the inhumanity caused by rivalry and envy (Ecclesiastes 4:4-6), and (3) man’s inhumanity to himself.”International Critical Commentary, Vol. 18, p. 113.

“No end of all his labor, neither is his eye satisfied with riches” 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.”Ibid. 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.”The Tyndale Commentaries, Vol. 16, p. 93.

“Two are better than one” 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” “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.”International Critical Commentary, Vol. 18, p. 115. 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” This paragraph stresses the value of companionship. “If companionship of two is valuable, much more then is the value if others are added.”The Pulpit Commentary, Vol. 9b, p. 90.

Barnes' Notes on the Whole Bible

The spectacle of a prosperous man whose condition is rendered vain by his brotherless, childless isolation.

Ecclesiastes 4:8

A second - Any one associated or connected with him.

Ecclesiastes 4:9-12

Compare a saying from the Talmud: “A man without companions is like the left hand without the right.”

Smith's Bible Commentary

Chapter 4

So I returned, and I considered all of the oppressions that are done under the sun: and the tears of those that are oppressed, and they had no comforter; and on the side of their oppressors there was power; but they had no comforter ( Ecclesiastes 4:1 ).

The philosophy, Might is right.

Wherefore I praised the dead which are already dead, more than the living which were yet alive ( Ecclesiastes 4:2 ).

I looked at life and, man, you're better off dead than you are alive. Those that have already died, oh, they've got it made. You still alive, you got the headaches.

Yea, better is he both they, which have not been, who hath not seen the evil work that is done under the sun. Again, I considered all of the travail, and every right work, and for this man is envied of his neighbor. This also is vanity and vexation of spirit. The fool folds his hands together, and eats his own flesh. Better is a handful with quietness, than both of your hands full with travail and vexation of spirit ( Ecclesiastes 4:3-6 ).

There is a scripture says, "A little that a righteous man has is more than the riches of many wicked" ( Psalms 37:16 ). Now you're better off with just a little and the Lord, the comfort, than having both hands full and being frustrated.

Then I returned, and I saw the vanity [or the emptiness] under the sun. There is one alone, and there is not a second; yea, he hath neither child nor brother: yet there is no end of his labor ( Ecclesiastes 4:7-8 );

Even the man who doesn't have any children, he can't settle down and just enjoy what he has. He's got to keep on it. Keep laboring. No matter how rich he is, he can't be satisfied. He can't relax and enjoy it. Here's one man alone, he has no child, no brother, no one to inherit his wealth. And yet, he can't get away from the grindstone. There's no end of all of his labor.

neither is his eye satisfied with his riches; neither says he ( Ecclesiastes 4:8 ),

He doesn't consider, "What am I saving all this money for? Who am I saving it for? Why am I saving it? Who am I going to leave it to when I die?" And yet, he's bound to it. He's digging for more and more and more. Striving, struggling. Can't stop working. Pushing, grinding, in order to gain more and yet he doesn't have anybody to leave it to.

This also is vanity, it's a sore travail. Two are better than one; because [at least] they have a good reward for their labor. For if they fall, one will lift up his fellow: but woe to him that is alone when he falls; for there's no one to help him up. Again, if two lie together, then they can have heat: but how can one be warm alone? And if one prevails against him, two will be able to withstand him; and a threefold cord is not quickly broken. Better is a poor and wise child than an old and foolish king ( Ecclesiastes 4:8-13 ),

Look to those little kids. They're better off than I am. Poor wise child than this old foolish king.

who will no more be admonished ( Ecclesiastes 4:13 ).

I won't listen to anything anymore. No one can tell me anything.

For out of prison he comes to reign; whereas also he that is born of his kingdom becomes poor. I consider all of the living which walk under the sun, with the second child that shall stand up in his stead. And there is no end of all of the people, even of all that have been before them: and of all that shall come after they shall not rejoice in him. Surely this also is vanity and vexation of spirit ( Ecclesiastes 4:14-16 ).

It seems that life just goes on. There's, you know, multitudes before me. There's going to be multitudes after me. I'm just in the line here, but it's all so empty. "

Dr. Constable's Expository Notes

3. The motivations of labor 4:4-16

The phrase "vanity and striving after wind" (Ecclesiastes 4:4; Ecclesiastes 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.]

Dr. Constable's Expository Notes

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 (Ecclesiastes 4:9-12).

Gill's Exposition of 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.''

Henry's Complete Commentary on the Bible

      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 (Ecclesiastes 4:7; Ecclesiastes 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 Psalms 127:2. 2. He never thinks he has enough: His eye is not satisfied with riches. Covetousness is called the lust of the eye (1 John 2:16) because the beholding of it with his eyes is all that the worldling seems to covet, Ecclesiastes 5:11. 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 (Genesis 2:18); 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 Samuel 10:11), 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.