ANALYSIS OF PARTICULAR INSTANCES OF OPPRESSION AND HUMAN AUTHORITY: ECCLESIASTES 4:1-16

 

            Chapter 4 considers the nature of human greatness.   Verses 1-3 address the question of external oppression.  In verses 4-11, the focus shifts from the oppressive rulers to the lives of the subjects under oppressive rule: Either one simply refuses to participate (the sluggard) or seeks to some how win the rat race (the workaholic, if you will).  Finally, the focus turns from the common man to the king in verses 13-16 which demonstrate that even at the top there is vanity.

 

THE FACT OF HUMAN OPPRESSION: ECCLESIASTES 4:1-3

 

Text:

 

Ecclesiastes 4:1-3:  1 So I returned, and considered all the oppressions that are done under the sun: and behold the tears of such as were oppressed, and they had no comforter; and on the side of their oppressors there was power; but they had no comforter. 2 Wherefore I praised the dead which are already dead more than the living which are yet alive. 3 Yea, better is he than both they, which has not yet been, who has not seen the evil work that is done under the sun.

 

Commentary:

           

            Take a review of the nature of oppression, with some more particulars hereon depending.  Here then we have to be considered an aggravation of the miserable vexation of poor oppressed people under cruel and tyranical governors, verse 1.

            This point is amplified by the greatness of the oppression: They were oppressed not only to grief and complaining, but also to tears²⁸.  The fact of oppression is further demonstrated in the helpless estate of regard of: (a) Others who were incompassionate.  (b) Their oppressors, which had power and might on their side to crush them and keep them under, but no pity to relieve and support they, or, yet no comforter; though helpless and weak, most inhumane, seeing we naturally pity a lark in a kite’s claw, or a silly lamb in a lion’s mouth.

 

THE HARM WHICH FLOWS FROM EVIL LEADERS: ECCLESIASTES 4:4-12

 

            The effect of human government upon human happiness and suffering is repeatedly considered in Ecclesiastes.  Such a fact is not to be surprising if one understands Solomon to be the author of the book.  Some of the difficulty in understanding Ecclesiastes undoubtably stems from the fact that the reader does not consistently consider that a king is writing the work.

            The direct relationship between oppression, government and human greatness seems to be missing as we move from oppression to the lives of the man who won’t work and the man who won’t stop working.  Solomon does not explicitly state that the problems portrayed in verses 4-12 have any direct relationship to what comes before or after.

            However, the lack of a direct statement that the life of the lazy man and the life of the miser are not directly related to oppression and government does not mean that such a relationship does not exist.  The question of evil government is first broached in Ecclesiastes 3:16.  Oppression is specifically considered in 4:1-3.   The question of the king is addressed immediately after our section in verses 4:13-16.

            Moreover, in other places Solomon shifts from the conduct of the government and the life of the individual.  In chapter 5:8 the subject of oppression is again raised.  It is followed by the king’s conduct and the life of the laborer (5:12).  In 10:16, Solomon explicitly ties problems with the common people with the problems of the government.  Indeed, experience demonstrates that the conduct of the government can easily have direct affects upon the moral quality of the people.  The Old Testament histories are explicit testimony to the connection between government and the moral life of the kindgom.

 

Text:

Ecclesiastes 4:4-12:   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 folds his hands together, and eats his own flesh. 6 Better is an handful with quietness, than both the hands full with travail and vexation of spirit.

 

                        7 Then I returned, and I saw vanity under the sun. 8 There is one alone, and there is not a              second; yea, he has neither child nor brother: yet is there no end of all his labour; neither is his eye satisfied with riches; neither says 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 falls; for he has 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.

 

Commentary:

 

            Other evil consequents and effects that work in subjects, and those of inferior rank, either privately or publicly. 

            Privately, in those that feel this smart, viz., weariness of life; for so natural reason judges, that the case is better with the dead, howsoever dead, that are freed from this tyranny; than with the living that feel it: Yes, that it is better never to have been at all, than to be born to such misery, verses 2, 3.

            Publicly, in others as well as the oppressed: and these are two: idleness or excessive work.

            Idleness and neglect of labor in men’s callings.  Under unjust and bad government, a miserable people are quite disheartened and discouraged from all worthy and painful endeavors, and so cast off all care, and betake themselves to idleness: in this evil note:

            The ground motive that draw men to idleness verse 4, that men’s labors and travails, their straight and right dealings, their virtuous and noble endeavors after any eminent degree of excellency in any kind whatsoever get them nothing but envy and molestation, both from equals and superiors.  If a man be rich, his wealth brings him in danger.  If wise, learned, valiant, just, he is suspected, disgraced, as not well brooking the corruption of the state.  So that in such a commonwealth all generous motions are easily nipped and kept under²⁹; when the putting forward of oneself but draw only others’ envious eyes and slanderous tongues, contempt and disgrace instead of honor; which is a great vanity and vexation to a good mind. 

 

            The practice of idleness, the fool folds his hands, in his bosom under his arms, in his pockets, i.e., metonym signi ]*******{, he refuses to take pains; which is not done without stretching forth the hands³⁰, Prov. 31:19-20.  This is amplified by the effect of it, he eats his own flesh, i.e., he wastes and consumes hismelf, bringing poverty on his estate, sickness on his body, violent death by lewd ]OED***[  and fliching ]OED***[ courses.  He that does this is pronounced here to be a fool, without grace; which teaches us painfulness ]to be painstaking[ and industry in our places: without which would in reason that a man should not starve himself, because another will unjustly take part of his provision, not willingly beggar himself, because against his will he must help to enrich another man, verse 15.

 

            The pretence for idleness verse 6.  He has for his defense a proverbial sentence, Better is a handful, in its true meaning, not much differing from that, Prov. 17.1.  But here applied by the sluggard in an ill construction, as who should say, Better is a penny by begging than two pence by true labor.  Wherein the fool is deceived; first in his miscalling his sloth and idleness by the name of rest,quietness, and also misterming labor by the name of vexation of spirit, as if contentment and painstaking were opposite.  Secondly, that he thinks it is better to be without good things, than be at some trouble in getting them, and some unjust molestation from others in enjoying them.                                                         

            The effect of idleness:  Overthrow of humane society: when all catch, each one shifts for one, the people follow their rules, whom they see to be all for themselves, and nothing for the public.  So they scrape together what they can get, but will part with nothing. 

            The response of misers:  Wherein they are in the other extreme opposite to the idle persons, who is good neither for public nor private, these take immoderate pains, but all for private, without any respect to common benefit. 

            This disease )of being a miser( Solomon describes unto us in such person as may in this kind seem most notable: viz., a miserable scraping coveteous drudge, whether he be ]a[ private person or public governor, that is all for himself, and extremely having when there is no cause, verse 8, where note this man’s

 

1.         Solitariness.  He is one and that without a second, he hath neither child nor brother, neither kindred or alliance, nor acquaintance and friends: or if they have, yet he neither seeks to help them nor help from them; but lives like a man in a wilderness.

 

2.         His excess )notwithstanding his loneliness( both in labor and desire, there is no end, the less he needs, the more he seeks after.

 

3.         His inconsiderateness and folly in his courses, making himself miserable, and not perceiving it; he saith not for who. he labors for that whereof he himself makes no use, nor any else shall whilst he lives, and when he is dead who shall, he knows not.  Bereave my soul of good in the cheerful and sociable and imparting of what he has.

 

            Solomon censures the vanity of miserliness with a witness³¹, it is a sore, hard and grevious travail, verse 8, and such as Solomon could not make without great heedfulness, I return, & c., verse 7.

            Solomon underscores the vanity of being a miser with an illustrates by its contrary, viz., Society and community of life showing the evils and discommodities of a solitary, by the good and benefit of a sociable life, which is set down.

            Generally, in that axiom, Two are better than one, i.e., society is better than privacy and solitariness: the general reason is added, They have a good reward for their labor, i.e., men living together in loving communion and fellowship reap more benefity by their labor than others: viz., others direction, encouragement, and assistance, rejoicing both in getting and enjoying, they labor with more cheerfulness, possess with more security and content]ment[, verse 9.

            Particularly in some chief commodities that arise unto us by the company and society of others; specified in three instances or similitudes³²:

            First illustration:  Of two employed in one labor, journey, or other business, when some mishap befalls one of them, as a dangerous fall, lameness, sickness.  His fellow and companion will relieve him: which if he want ]lack, ed.[, woe to him, he perishes and sinks under his misfortune.  So by this public society, we have help in adversities that befall us from the love and friendship of friends and well-willers, who will pity and support us in our trouble and ill-fare: but a solitary coveteous wretch is hated and foresaken of all, having not a friend to stand to him, verse 10.

            Second illustration:  Of two lying together in cold weather, they get and give heat each to ]the[ other; if both lay alone, they might lie a-cold³³.  This is another benefit of society, help in dispatch of our business and affaires: when many men’s heads, and hands, and purses goes on more wisely succeeds more happily.  But one alone, how more wisely, suceeds more happily.  But one alone, how can he avoid many inconveniences?  This is true in spiritual as well as civil affairs, Hebrews 10.24, verse 11.

            Third illustration:  Of two contending or fighting: if a man alone be assaulted he may be vanquished; but if he have a second, he may make his part good with him³⁴: or, if not so, yet with the help of a third, he will surely overcome him: According to the proverb, A threefold cord, treble twisted, is not hastily broken.  A third benefit of society, help and succor against dangers that we fear will come on us, wherein a man sociable and beloved of others, shall have their aid and protection to defend him³⁵: whereas a man that lives only to himself, without intercourse of mutual duties with others, lies open to all disadvantages, having no man that will step in between him and his adversary to ward off a blow, but rather all will lay on more load, verse 12.

           

            Conclusion to the section:  Thus, society is necessary at all times, and in all courses of life, which men by tyrannical, unjust and coveteous dealing seek to overthrow, looking more to their private than the common good.

 

            So much of the vanities that attend upon greatness in general, now follows in:

 

NOT EVEN KINGLY DIGNITY PROVIDES TRUE HAPPINESS:

 ECCLESIASTES 4:13-16

 

TEXT:

 

Ecclesiastes 4:13-16:  13 Better is a poor and a wise child than an old and foolish king, who will no more be admonished. 14 For out of prison he cometh to reign; whereas also he that is born in his kingdom becomes poor. 15 I considered all the living which walk under the sun, with the second child that shall stand up in his stead. 16 There is no end of all the people, even of all that have been before them: they also that come after shall not rejoice in him. Surely this also is vanity and vexation of spirit.

 

COMMENTARY:

 

            A special ]that is, a particular[ instance of human greatness as a potential source for happiness:  that most eminent degree of greatness and power whereto a man can ascend, and wherein above anything men think happiness to be found, and that is the kingly dignity, the vanity and weakness whereof in regard of true felicity, Solomon a king describes:

            First, in the state and person of a foolish king, the glory of whose place and dignity can never make him so happy as his folly will make him miserable.  Wherefore, Solomon doth greatly debase and bring this his outward royalty and magnificence in disgrace, preferring one of his meanest subjects before him, verse 13 and 14, where we have the

            Comparison, the parties compared on one side.  First, a subject; second, a child or young man; thirdly, a poor child for wealth and riches, both great occasions of contempt; but fourthly, a wise child, discreet and religious: On the other side: First, a king; secondly, an old king; thirdly, a rich and potent king, all arguments of admiration and honor: fourthly, but a foolish king, i.e., that will not be admonished, that can give himself no good counsel, nor will take any from others: and such a one must needs be foolish and wicked.  These two laid in the balance, Solomon saith, that such a child weighs heavier in goodness and excellency than such a king, verse 13.

            A confirmation of the comparison by the different events that befall them both, viz., advancement of the one from the mean estate, low degree, out of prison, to honor of a scepter and dignity of a prince.  Psalm 113, as Joseph, Daniel, David; the ruin and disposing of the other, he that is born in his kingdom, or born a king, becomes a beggar, a bondman; as this is true of kings, so of all inferior greatness: Gentlemen born, die beggars; and a beggar by birth, proves a gentleman by his virtue and industry, verse 14.

            In the condition of all kings, whether wise or foolish, whose contentment in their royal dignity, depending much on the affection of their people towards them can never be entire, so long as they are insatiable and fickle in their desires.  But so they are unconstant, affecting changes, loathing the present, hoping for better under new governors, ready from dislike to fall to revolt and defection & c., which Solomon proves.

            First proof of the point that a king’s contentment depends upon things outside his control:  By his own experience, I have seen, it may be in his own particular, though he were a most excellent king, all the living which walk under the Sun, viz., the present generation, with which the child that shall stand up in his stead, with the heir that shall succeed him in the kingdom, with him, they join themselves, him they follow, flatter, praise, admire as the sun-rising; having almost deposed his father in their favor and affection, verse 15.

            Second proof of the point that a king’s contentment depends upon things outside his control: By the perpetual unconstant humor of the people, there is no end, viz., not so much in succession of generations, as settledness of resolution and contentment with the present estate: they must have something they know not what, better or worse than what they now have )to all the people( to the multitude giddy and light-headed: that this disease is heredity to all people, he shows by parts, both such as in the former age disliked the father in hope of the son; and in the latter ages, that cast off the son in expectation of the grandchild, and so still downward, verse 16.

            The censure follows, that certainly this is vanity and vexation; a marvellous discontent and grief to a king, to see himself disrespected, his age condemned, and his name account grown out of request: at least, always to see upon how inconstant a foundation his honor is reared up, viz., the grace and favor of the people.  How violent and jealous affections these things have stirred up in kings, all stories and experience of times shew, verse 16.