Eccles. 4 The vanity of oppression, by reason of which the dead and the unborn are better than the living, Eccles. 4:1–3. Of envy, sloth, quarrel, Eccles. 4:4–6. Of covetousness and selfishness, Eccles. 4:7–8. The advantage of society and friendship, Eccles. 4:9–12.

I considered again more seriously all the oppressions that are done under the sun, whether by supreme magistrates or judges, of which he spake Eccles. 3:16, or by any other potent persons.

I praised; I judged them more happy, or less miserable; which he seems to deliver not only as the judgment of the flesh, or of the sense, or of men in misery, as this is commonly understood, but as his own judgment.

Which hath not yet been; who was never born. How this is true, see on the foregoing verse. Not seen, i.e. not felt; for as seeing good is put for enjoying it, Eccles. 2:24, so seeing evil is put for suffering it, as hath been more than once observed.

Every right work; all the worthy designs and complete works of wise and virtuous men. Is envied of his neighbour; instead of that honour and recompence which he deserves, he meets with nothing but envy and obloquy, and many evil fruits thereof.

Foldeth his hands together; is careless and idle, which is the signification of this gesture, Prov. 6:10, Prov. 19:24, Prov. 26:15. Perceiving that diligence is attended with envy, Eccles. 4:4, he, like a fool, runs into the other extreme.

These are the words, either, 1. Of the sluggard making this apology for his idleness, that his little with ease, is better than great riches got with much trouble. Or, 2. Of Solomon, who elsewhere speaks to the same purpose, as Prov. 15:16–17, Prov.

One alone; either, 1. Who lives by himself, as grudging that any ether should partake of his provisions. Or rather, 2. Who hath none but himself to care and labour for, as the next words explain it. He hath neither child nor brother, to whom he may leave his vast estate.

Two, who live together in any kind of society, and join their powers together in any enterprises; which he opposeth to that humour of the covetous man, who desired to live alone, as was now said.

They; one of them, the plural being put for the singular, as Jonah 1:5, Matt. 21:7, 1 Tim. 2:15. Or both of them successively. Fall, in any kind, into any mistakes and errors, or sins, or dangers and distresses. Will lift up his fellow; hold him up if he be falling, or raise him up if he be fallen.

They have heat; they will be sooner warm in a cold bed and cold season. How can one be warm alone? not so soon nor so thoroughly.

Against him; against either of them. A threefold cord is not quickly broken; if a man have not only one, but two or more friends, he is so much the safer and the happier.

Better; more happy. Now he proceeds to another vanity, even that of honour and power, and of the highest places. A poor child; who is doubly contemptible, both for his age, and for his poverty. An old king; venerable both for his age and gravity, and for his royal dignity.

Out of prison, into which he was cast for his poverty and debt, he, the poor and wise child, cometh to reign; is ofttimes advanced by his wisdom to the highest power and dignity; which was the case of Joseph, and Mordecai, and many others.

I considered all the living; the general disposition or humour of common people in all kingdoms, that they are fickle and inconstant, weary of their old governors, and desirous of changes. Which walk under the sun: this is a periphrasis, or description of living and mortal men, like that Eccles.

There is no end of all the people: the sense is either, 1. The people which have this humour are without end, or innumerable, as this phrase signifies, Job 22:5, Isa. 2:7, Isa. 9:7. Or, 2.