John Gill's Bible Commentary Ver. 4. Again I considered all travail, and every right work , etc.] The pains that men take to do right works. Some apply themselves, with great diligence and industry, to the study of the liberal arts and sciences; and to attain the knowledge of languages; and to writing books, for the improvement of those things, and the good of mankind: and others employ themselves in mechanic arts, and excel in them, and bring their works to great perfection and accuracy; when they might expect to be praised and commended, and have thanks given them by men. But instead thereof, so it is, that for this a man is envied of his neighbour ; who will be sure to find fault with what he has done, speak contemptibly of him and his work, and traduce him among men. This is also true of moral works; which are right, when done from a right principle, from love to God, in faith, and with a view to the glory of God; and which when done, and ever so well done, draw upon a man the envy of the wicked, as may be observed in the case of Cain and Abel, ( 1 John 3:12); though some understand this, not passively, of the envy which is brought upon a man, and he endures, for the sake of the good he excels in; but actively, of the spirit of emulation with which he does it; though the work he does, as to the matter of it, is right; yet the manner of doing it, and the spirit with which he does it, are wrong; he does not do it with any good affection to the thing itself, nor with any good design, only from a spirit of emulation to outdo his neighbour: so the Targum paraphrases it, “this is the emulation that a man emulates his neighbour, to do as he; if he emulates him to do good, the heavenly Word does good to him; but if he emulates him to do evil, the heavenly Word does evil to him;” and to this sense Jarchi; compare with this, ( Philippians 1:15-18). This [is] also vanity, and vexation of spirit ; whether it be understood in the one sense or the other; how dissatisfying and vexatious is it, when a man has taken a great deal of pains to do right works for public good, instead of having thanks and praise, is reproached and calumniated for it? and if he does a right thing, and yet has not right ends and views in it, it stands for nothing; it has only the appearance of good, but is not truly so, and yields no solid peace and comfort.
Matthew Henry Commentary
- Miseries from oppression. (Eccl. 4:1-3) troubles from envy. (Eccl 4:4-6) The folly of covetousness. (Eccl. 4:7,8) The advantages of mutual assistance. (Eccl. 4:9-12) the changes of royalty. (Eccl 4:13-16)
Eccl. 4:1-3 It grieved Solomon to see might prevail against right Wherever we turn, we see melancholy proofs of the wickedness and miser of mankind, who try to create trouble to themselves and to each other Being thus hardly used, men are tempted to hate and despise life. But good man, though badly off while in this world, cannot have cause to wish he had never been born, since he is glorifying the Lord, even in the fires, and will be happy at last, for ever happy. Ungodly men have most cause to wish the continuance of life with all its vexations, as far more miserable condition awaits them if they die in their sins. I human and worldly things were our chief good, not to exist would be preferable to life, considering the various oppressions here below.
Eccl. 4:4-6 Solomon notices the sources of trouble peculiar to well-doers, and includes all who labour with diligence, and whose efforts are crowned with success. They often become great an prosperous, but this excites envy and opposition. Others, seeing the vexations of an active course, foolishly expect more satisfaction i sloth and idleness. But idleness is a sin that is its own punishment Let us by honest industry lay hold on the handful, that we may not wan necessaries, but not grasp at both hands full, which would only creat vexation of spirit. Moderate pains and gains do best.
Eccl. 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 care for nobody; there is none to take care of but himself, yet he wil 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, neve thank him. Covetousness gathers strength by time and habit; me 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," anxiousl scraping money together and holding it fast, excusing themselves by common-place talking about the necessity of care, and the danger of extravagance!
Eccl. 4:9-12 Surely he has more satisfaction in life, who labours har to maintain those he loves, than the miser has in his toil. In all things union tends to success and safety, but above all, the union of Christians. They assist each other by encouragement, or friendl reproof. They warm each other's hearts while they converse together of the love of Christ, or join in singing his praises. Then let us improv our opportunities of Christian fellowship. In these things all is no vanity, though there will be some alloy as long as we are under the sun. Where two are closely joined in holy love and fellowship, Chris will by his Spirit come to them; then there is a threefold cord.
Eccl. 4:13-16 People are never long easy and satisfied; they are fon of changes. This is no new thing. Princes see themselves slighted by those they have studied to oblige; this is vanity and vexation of spirit. But the willing servants of the Lord Jesus, our King, rejoic in him alone, and they will love Him more and more to all eternity _________________________________________________
Original Hebrew וטוב2896 משׁניהם8147 את853 אשׁר834 עדן5728 לא3808 היה1961 אשׁר834 לא3808 ראה7200 את853 המעשׂה4639 הרע7451 אשׁר834 נעשׂה6213 תחת8478 השׁמשׁ׃8121
