Ecclesiastes 4:7

4:7,8 Frequently, the more men have, the more they would have; and on this they are so intent, that they get no enjoyment from what they have. Selfishness is the cause of this evil. A selfish man cares for nobody; there is none to take care of but himself, yet he will scarcely allow necessary rest to himself, and the people he employs. He never thinks he has enough. He has enough for his calling, for his family, but he has not enough for his eyes. Many are so set upon the world, that in pursuit of it they bereave themselves, not only of the favour of God and eternal life, but of the pleasures of this life. The distant relations or strangers who inherit such a man's wealth, never thank him. Covetousness gathers strength by time and habit; men tottering on the brink of the grave, grow more grasping and griping. Alas, and how often do we see men professing to be followers of Him, who, though he was rich, for our sakes became poor, anxiously scraping money together and holding it fast, excusing themselves by common-place talking about the necessity of care, and the danger of extravagance!

2:12-17 Solomon found that knowledge and prudence were preferable to ignorance and folly, though human wisdom and knowledge will not make a man happy. The most learned of men, who dies a stranger to Christ Jesus, will perish equally with the most ignorant; and what good can commendations on earth do to the body in the grave, or the soul in hell? And the spirits of just men made perfect cannot want them. So that if this were all, we might be led to hate our life, as it is all vanity and vexation of spirit.

(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 Ecclesiastes 2:18 ), that this may have been the writer’s 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.

Verses 7-12. - Thirdly, avarice causes isolation and a sense of insecurity, and brings no satisfaction. Verse 7. - Then I returned . Another reflection serves to confirm the uselessness of human efforts. The vanity under the sun is now avarice, with the evils that accompany it. Ecclesiastes 4:7

"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 ואין, as in Psalm 104:25 ; Psalm 105:34 , has the meaning of בּאין, 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 ואח, for which, with the connect. accus., ואח might be expected (cf. also Ecclesiastes 2:7 , וצאן with Mahpach; and, on the other hand, Ecclesiastes 2:23 , וכעס with Pashta), vid., under Psalm 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 Kerî<, in an awkward way, changes עיניו into עינו; 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 1 Samuel 4:15 ; Micah 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 חסּר with the accus. of the person, to whom, and min of the matter, in respect of which there is want, vid., under Psalm 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:

[Bible] Ecclesiastes Chapter 4 Other instances of human miseries. 4:1. I turned myself to other things, and I saw the oppressions that are done under the sun, and the tears of the innocent, and they had no comforter; and they were not able to resist their violence, being destitute of help from any. 4:2. And I praised the dead rather than the living: 4:3. And I judged him happier than them both, that is not yet born, nor hath seen the evils that are done under the sun. 4:4. Again I considered all the labours of men, and I remarked that their industries are exposed to the envy of their neighbour: so in this also there is vanity, and fruitless care. 4:5. The fool foldeth his hands together, and eateth his own flesh, saying: 4:6. Better is a handful with rest, than both hands full with labour, and vexation of mind. 4:7. Considering I found also another vanity under the sun: 4:8. There is but one, and he hath not a second, no child, no brother, and yet he ceaseth not to labour, neither are his eyes satisfied with riches, neither doth he reflect, saying: For whom do I labour, and defraud my soul of good things? in this also is vanity, and a grievous vexation. 4:9. It is better therefore that two should be together, than one: for they have the advantage of their society: 4:10. If one fall he shall be supported by the other: woe to him that is alone, for when he falleth, he hath none to lift him up. 4:11. And if two lie together, they shall warm one another: how shall one alone be warmed? 4:12. And if a man prevail against one, two shall withstand him: a threefold cord is not easily broken. 4:13. Better is a child that is poor and wise, than a king that is old and foolish, who knoweth not to foresee for hereafter. 4:14. Because out of prison and chains sometimes a man cometh forth to a kingdom: and another born king is consumed with poverty. 4:15. I saw all men living, that walk under the sun with the second young man, who shall rise up in his place.