1Opět obrátiv se, i viděl jsem všeliká ssoužení, kteráž se dějí pod sluncem, a aj, slzy křivdu trpících, ješto nemají potěšitele, ani moci k vyjítí z ruky těch, kteříž je ssužují, a nemají potěšitele. 2Protož já chválil jsem mrtvé, kteříž již zemřeli, více nežli živé, kteříž jsou živi až po dnes. 3Nýbrž nad oba tyto šťastnější jest ten, kterýž ještě nebyl, a neviděl skutku zlého, dějícího se pod sluncem. 4Nebo spatřil jsem všelikou práci a každé dobré dílo, že jest k závisti jedněch druhým. I to také jest marnost a trápení ducha. 5Blázen skládá ruce své, a jí maso své, říkaje: 6Lepší jest plná hrst s odpočinutím, nežli přehršlí plné s prací a trápením ducha. 7Opět obrátiv se, viděl jsem jinou marnost pod sluncem: 8Jest samotný někdo, nemaje žádného, ani syna, ani bratra, a však není konce všeliké práci jeho, ani oči jeho nemohou se nasytiti bohatství. Nepomyslí: Komu já pracuji, tak že i životu svému ujímám pohodlí? I to také jest marnost a bídné zaneprázdnění. 9Lépeť jest dvěma než jednomu; mají zajisté dobrý užitek z práce své. 10Nebo padne-li který z nich, druhý pozdvihne tovaryše svého. Běda tedy samotnému, když by padl; nebo nemá druhého, aby ho pozdvihl. 11Také budou-li dva spolu ležeti, zahřejí se, ale jeden jak se zahřeje? 12Ovšem, jestliže by se kdo jednoho zmocniti chtěl, dva postaví se proti němu; ano trojnásobní provázek nesnadně se přetrhne. 13Lepší jest dítě chudé a moudré, než král starý a blázen, kterýž neumí již ani napomenutí přijímati, 14Ačkoli z žaláře vychází, aby kraloval, nýbrž i v království svém může na chudobu přijíti. 15Viděl jsem všecky živé, kteříž chodí pod sluncem, ani se přídrželi pacholete, potomka onoho, kterýž měl kralovati místo něho. 16Nebývalo konce té vrtkosti všeho lidu, jakž toho, kterýž byl před nimi, takž ani potomci nebudou se těšiti z něho. Protož i to jest marnost a trápení ducha.
Jamieson Fausset Brown Bible Commentary 1 (Ecc. 4:1-16)
returned--namely, to the thought set forth (
Eccl 3:16;
Job 35:9).
power--MAURER, not so well, "violence."
no comforter--twice said to express continued suffering without any to give comfort (
Isa 53:7).
2 A profane sentiment if severed from its connection; but just in its bearing on Solomon's scope. If religion were not taken into account (
Eccl 3:17,
Eccl 3:19), to die as soon as possible would be desirable, so as not to suffer or witness "oppressions"; and still more so, not to be born at all (
Eccl 7:1). Job (
Job 3:12;
Job 21:7), David (
Ps 73:3, &c.), Jeremiah (
Jer 12:1), Habakkuk (
Hab 1:13), all passed through the same perplexity, until they went into the sanctuary, and looked beyond the present to the "judgment" (
Ps 73:17;
Hab 2:20;
Hab 3:17-
Hab 3:18). Then they saw the need of delay, before completely punishing the wicked, to give space for repentance, or else for accumulation of wrath (
Rom 2:15); and before completely rewarding the godly, to give room for faith and perseverance in tribulation (
Ps 92:7-
Ps 92:12). Earnests, however, are often even now given, by partial judgments of the future, to assure us, in spite of difficulties, that God governs the earth.
3 not seen--nor experienced.
4 right--rather, "prosperous" (see on
Eccl 2:21). Prosperity, which men so much covet, is the very source of provoking oppression (
Eccl 4:1) and "envy," so far is it from constituting the chief good.
5 Still the
fool (the wicked oppressor) is not to be envied even in this life, who "folds his hands together" in idleness (
Pro 6:10;
Pro 24:33), living on the means he wrongfully wrests from others; for such a one
eateth his own flesh--that is, is a self-tormentor, never satisfied, his spirit preying on itself (
Isa 9:20;
Isa 49:26).
6 Hebrew; "One open hand (palm) full of quietness, than both closed hands full of travail." "Quietness" (mental tranquillity flowing from honest labor), opposed to "eating one's own flesh" (
Eccl 4:5), also opposed to anxious labor to gain (
Eccl 4:8;
Pro 15:16-
Pro 15:17;
Pro 16:8).
7 A vanity described in
Eccl 4:8.
8 not a second--no partner.
child--"son or brother," put for any heir (
Deut 25:5-
Deut 25:10).
eye-- (
Eccl 1:8). The miser would not be able to give an account of his infatuation.
9 Two--opposed to "one" (
Eccl 4:8). Ties of union, marriage, friendship, religious communion, are better than the selfish solitariness of the miser (
Gen 2:18).
reward--Advantage accrues from their efforts being conjoined. The Talmud says, "A man without a companion is like a left hand without the right.
10 if they fall--if the one or other fall, as may happen to both, namely, into any distress of body, mind, or soul.
11 (See on
1Kgs 1:1). The image is taken from man and wife, but applies universally to the warm sympathy derived from social ties. So Christian ties (
Luke 24:32;
Acts 28:15).
12 one--enemy.
threefold cord--proverbial for a combination of many--for example, husband, wife, and children (
Pro 11:14); so Christians (
Luke 10:1;
Col 2:2,
Col 2:19). Untwist the cord, and the separate threads are easily "broken."
13 The "threefold cord" [
Eccl 4:12] of social ties suggests the subject of civil government. In this case too, he concludes that kingly power confers no lasting happiness. The "wise" child, though a supposed case of Solomon, answers, in the event foreseen by the Holy Ghost, to Jeroboam, then a poor but valiant youth, once a "servant" of Solomon, and (
1Kgs 11:26-40) appointed by God through the prophet Ahijah to be heir of the kingdom of the ten tribes about to be rent from Rehoboam. The "old and foolish king" answers to Solomon himself, who had lost his wisdom, when, in defiance of two warnings of God (
1Kgs 3:14;
1Kgs 9:2-9), he forsook God.
will no more be admonished--knows not yet how to take warning (see Margin) God had by Ahijah already intimated the judgment coming on Solomon (
1Kgs 11:11-13).
14 out of prison--Solomon uses this phrase of a supposed case; for example, Joseph raised from a dungeon to be lord of Egypt. His words are at the same time so framed by the Holy Ghost that they answer virtually to Jeroboam, who fled to escape a "prison" and death from Solomon, to Shishak of Egypt (
1Kgs 11:40). This unconscious presaging of his own doom, and that of Rehoboam, constitutes the irony. David's elevation from poverty and exile, under Saul (which may have been before Solomon's mind), had so far their counterpart in that of Jeroboam.
whereas . . . becometh poor--rather, "though he (the youth) was born poor in his kingdom" (in the land where afterwards he was to reign).
15 "I considered all the living," the present generation, in relation to ("with") the "second youth" (the "legitimate successor" of the "old king," as opposed to the "poor youth," the one first spoken of, about to be raised from poverty to a throne), that is, Rehoboam.
in his stead--the old king's.
16 Notwithstanding their now worshipping the rising sun, the heir-apparent, I reflected that "there were no bounds, no stability (
2Sam 15:6;
2Sam 20:1), no check on the love of innovation, of all that have been before them," that is, the past generation; so
also they that come after--that is, the next generation,
shall not rejoice in him--namely, Rehoboam. The parallel, "shall not rejoice," fixes the sense of "no bounds," no permanent adherence, though now men rejoice in him.