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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>Ecclesiastes 4 Berean Study Bible</title><link href='//fonts.googleapis.com/css?family=Cardo&subset=greek-ext' rel='stylesheet' type='text/css'><link rel="stylesheet" href="/chapnew2.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/ecclesiastes/4.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmgrkheb//ecclesiastes/4-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="https://biblehub.com">Bible</a> > <a href="../">Berean Study Bible</a> > Ecclesiastes 4</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="../menu.htm" width="100%" height="48" scrolling="no" frameborder="0"></iframe></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../ecclesiastes/3.htm" title="Ecclesiastes 3">◄</a> Ecclesiastes 4 <a href="../ecclesiastes/5.htm" title="Ecclesiastes 5">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Berean Study Bible</div><div class="chap"><div align="center"><h2>The Evil of Oppression</h2></div><div align="center"><h3><a href="/ecclesiastes/4-1.htm"><b>Ecclesiastes 4:1</b></a></h3></div><b>Again I looked, and I considered all the oppression taking place under the sun.</b><br>The phrase "Again I looked" suggests a continuation of the author's observations, indicating a persistent examination of life's injustices. The term "under the sun" is a recurring theme in Ecclesiastes, symbolizing the earthly, temporal realm as opposed to the divine or eternal. The focus on "oppression" highlights the prevalence of injustice and suffering in the world. This reflects the fallen state of humanity post-Genesis 3, where sin introduced corruption and inequality. The historical context of ancient Israel, with its social hierarchies and external threats, provides a backdrop for understanding the prevalence of oppression. Theologically, this phrase underscores the need for divine justice and foreshadows the ultimate justice brought by Christ.<p><b>I saw the tears of the oppressed, and they had no comforter;</b><br>The "tears of the oppressed" evoke a vivid image of suffering and helplessness. In biblical times, the oppressed often included widows, orphans, and foreigners, who were vulnerable to exploitation. The absence of a "comforter" emphasizes the lack of human intervention or support, pointing to a society failing in its moral duty. This can be contrasted with the New Testament promise of the Holy Spirit as the Comforter (<a href="/john/14-16.htm">John 14:16</a>), offering divine solace and advocacy. The imagery of tears also connects to the Beatitudes, where Jesus blesses those who mourn, promising they will be comforted (<a href="/matthew/5-4.htm">Matthew 5:4</a>).<p><b>the power lay in the hands of their oppressors,</b><br>This phrase highlights the imbalance of power, where oppressors wield control over the vulnerable. In the ancient Near East, power was often concentrated in the hands of kings, officials, and wealthy landowners, leading to systemic injustice. The biblical narrative frequently addresses the misuse of power, as seen in the prophets' denunciations of corrupt leaders (e.g., <a href="/isaiah/10.htm">Isaiah 10:1-2</a>). This imbalance is a reminder of the world's fallen state and the need for righteous leadership, ultimately fulfilled in the reign of Christ, who exercises perfect justice and mercy.<p><b>and there was no comforter.</b><br>The repetition of "no comforter" underscores the depth of despair and isolation experienced by the oppressed. In the Old Testament, God is often depicted as the defender of the downtrodden (<a href="/psalms/68-5.htm">Psalm 68:5</a>), yet here, the absence of comfort suggests a world estranged from divine justice. This absence points to the need for a savior, fulfilled in Jesus Christ, who offers rest to the weary and burdened (<a href="/matthew/11-28.htm">Matthew 11:28</a>). Theologically, this phrase invites reflection on the role of the church as the body of Christ, called to be agents of comfort and justice in a broken world. <div align="center"><h3><a href="/ecclesiastes/4-2.htm"><b>Ecclesiastes 4:2</b></a></h3></div><b>So I admired the dead, who had already died</b><br>This phrase reflects the deep sense of despair and futility that the author, traditionally believed to be Solomon, experiences. In the context of Ecclesiastes, Solomon is exploring the meaning of life under the sun, often finding it to be vanity. The admiration for the dead can be seen as an expression of relief from the burdens and injustices of life. In the ancient Near Eastern context, death was often viewed as a release from the struggles and toils of earthly existence. This sentiment is echoed in <a href="/job/3-11.htm">Job 3:11-19</a>, where Job laments his birth and wishes for the peace of death. Theologically, this reflects the fallen state of the world post-Genesis 3, where sin introduced suffering and death. The phrase also foreshadows the Christian hope of eternal rest and peace in Christ, as seen in <a href="/revelation/14-13.htm">Revelation 14:13</a>, where the dead in the Lord are blessed and find rest from their labors.<p><b>above the living, who are still alive</b><br>This part of the verse contrasts the perceived peace of the dead with the ongoing struggles of the living. In the historical and cultural context of ancient Israel, life was often fraught with hardship, injustice, and toil, as described throughout Ecclesiastes. The living are still subject to the "vanity" and "chasing after the wind" that Solomon frequently mentions. This perspective highlights the existential struggle and the search for meaning in a world marred by sin. Biblically, this can be connected to <a href="/romans/8-18.htm">Romans 8:18-23</a>, where Paul speaks of creation groaning under the weight of sin, awaiting redemption. The phrase underscores the temporary nature of earthly life and the hope for something greater, which is fulfilled in the New Testament through the promise of eternal life in Jesus Christ, who offers rest for the weary (<a href="/matthew/11-28.htm">Matthew 11:28-30</a>). <div align="center"><h3><a href="/ecclesiastes/4-3.htm"><b>Ecclesiastes 4:3</b></a></h3></div><b>But better than both</b><br>This phrase suggests a comparison, likely referring to the living and the dead mentioned in the preceding verses. The author, traditionally believed to be Solomon, is expressing a sentiment that aligns with the theme of vanity and futility found throughout Ecclesiastes. The idea that someone who has not yet existed is "better" highlights the deep sense of despair and disillusionment with the world’s injustices and sufferings. This reflects the broader biblical theme of the fallen state of the world due to sin, as seen in <a href="/genesis/3.htm">Genesis 3</a>.<p><b>is he who has not yet existed</b><br>The notion of not yet existing being preferable underscores the depth of the world's corruption and the pain associated with human life. This echoes Job's lament in <a href="/job/3-11.htm">Job 3:11-16</a>, where he curses the day of his birth. It also resonates with the New Testament teaching in <a href="/romans/8-22.htm">Romans 8:22-23</a>, where creation groans for redemption. Theologically, this points to the hope of a future restoration and the ultimate redemption through Christ, who offers eternal life free from the world's present sufferings.<p><b>who has not seen the evil</b><br>The "evil" here refers to the moral and social injustices prevalent in the world. In the context of ancient Israel, this could include oppression, idolatry, and the failure of leaders to uphold God's laws. The biblical narrative consistently portrays God as just and righteous, contrasting with human wickedness. This aligns with the prophetic calls for justice found in books like Isaiah and Amos. The phrase also anticipates the eschatological hope of a new heaven and new earth where evil is no more, as described in <a href="/revelation/21-4.htm">Revelation 21:4</a>.<p><b>that is done under the sun</b><br>"Under the sun" is a recurring phrase in Ecclesiastes, emphasizing the earthly, temporal perspective of human life. It suggests a worldview limited to the material and visible, often neglecting the divine or eternal perspective. This phrase captures the essence of Ecclesiastes' exploration of life's meaning apart from God. Theologically, it challenges readers to seek a life oriented towards God, as seen in the teachings of Jesus, who calls His followers to store up treasures in heaven (<a href="/matthew/6-19.htm">Matthew 6:19-21</a>). The phrase also serves as a reminder of the transient nature of earthly life, urging believers to live with an eternal perspective. <div align="center"><h3><a href="/ecclesiastes/4-4.htm"><b>Ecclesiastes 4:4</b></a></h3></div><b>I saw that all labor and success spring from a man’s envy of his neighbor.</b><br>The phrase begins with the observation of the Preacher, traditionally understood to be Solomon, who is reflecting on human endeavors. The use of "I saw" indicates a personal insight or revelation, suggesting a deep understanding of human nature. The context of Ecclesiastes is a philosophical exploration of life's meaning, often highlighting the futility of worldly pursuits. The mention of "all labor and success" points to the efforts and achievements that people strive for in life. In the ancient Near Eastern context, labor was often tied to survival and social status, and success was measured by wealth and influence.<br><br>The phrase "spring from a man’s envy of his neighbor" highlights the motivation behind human efforts. Envy, a destructive emotion, is seen as a driving force for competition and ambition. This reflects the biblical theme of covetousness, as seen in the Ten Commandments (<a href="/exodus/20-17.htm">Exodus 20:17</a>), where God warns against desiring what belongs to others. The cultural context of the time was one where social comparison was prevalent, much like today, and this observation remains relevant across ages. The idea that envy leads to labor and success suggests a cycle of dissatisfaction and striving, which is echoed in <a href="/james/3-16.htm">James 3:16</a>, where envy leads to disorder and evil practices.<p><b>This too is futile and a pursuit of the wind.</b><br>The phrase "this too is futile" is a recurring theme in Ecclesiastes, where the Preacher often concludes that many human endeavors are meaningless or "vanity." The Hebrew word "hevel," often translated as "futile" or "vanity," conveys the idea of something transient or insubstantial, like a vapor. This reflects the biblical understanding that earthly achievements are temporary and cannot provide ultimate fulfillment.<br><br>The metaphor "a pursuit of the wind" emphasizes the elusive and ungraspable nature of such endeavors. Chasing the wind is an exercise in futility, as it cannot be caught or held. This imagery is used to illustrate the pointlessness of striving for success driven by envy. In a broader biblical context, this can be contrasted with the pursuit of godly wisdom and righteousness, which are portrayed as lasting and fulfilling (<a href="/proverbs/3-13.htm">Proverbs 3:13-18</a>). The phrase serves as a reminder of the importance of seeking eternal values over temporal gains, aligning with Jesus' teaching in <a href="/matthew/6-19.htm">Matthew 6:19-21</a> about storing treasures in heaven rather than on earth. <div align="center"><h3><a href="/ecclesiastes/4-5.htm"><b>Ecclesiastes 4:5</b></a></h3></div><b>The fool folds his hands</b><br>This phrase suggests a posture of idleness and laziness. In biblical times, folding one's hands was a metaphor for inactivity and neglect of responsibilities. <a href="/proverbs/6-10.htm">Proverbs 6:10-11</a> warns against such behavior, indicating that laziness leads to poverty. The "fool" in biblical literature often represents someone who lacks wisdom and understanding, ignoring the fear of the Lord, which is the beginning of wisdom (<a href="/proverbs/1-7.htm">Proverbs 1:7</a>). This imagery of folding hands contrasts with the diligent worker who is commended throughout Scripture (<a href="/proverbs/31-13.htm">Proverbs 31:13-27</a>).<p><b>and consumes his own flesh.</b><br>This vivid expression implies self-destruction and the consequences of laziness. In a cultural context, consuming one's own flesh can be seen as a metaphor for self-harm or ruin due to neglect and idleness. It reflects the idea that laziness leads to a lack of provision, resulting in metaphorical or even literal starvation. This phrase can be connected to <a href="/isaiah/9-20.htm">Isaiah 9:20</a>, where people are described as devouring their own flesh due to internal strife and sin. Theologically, it underscores the destructive nature of sin and folly, contrasting with the life-giving wisdom found in Christ, who offers sustenance and fulfillment (<a href="/john/6-35.htm">John 6:35</a>). <div align="center"><h3><a href="/ecclesiastes/4-6.htm"><b>Ecclesiastes 4:6</b></a></h3></div><b>Better one handful with tranquility</b><br>This phrase emphasizes the value of contentment and peace over the relentless pursuit of material wealth. In the context of Ecclesiastes, the author, traditionally believed to be Solomon, reflects on the futility of human endeavors without divine purpose. The "one handful" symbolizes a modest, sufficient amount, suggesting that a life of simplicity and satisfaction is preferable. This echoes the wisdom found in <a href="/proverbs/15-16.htm">Proverbs 15:16</a>, "Better a little with the fear of the LORD than great wealth with turmoil." The biblical principle here is that true peace and contentment come from a life aligned with God's will, rather than from the accumulation of possessions.<p><b>than two handfuls with toil</b><br>The "two handfuls" represent the excessive striving for more, which often leads to exhaustion and dissatisfaction. This reflects the human tendency to overreach in the pursuit of wealth and success, which can result in physical and spiritual weariness. The toil mentioned here is reminiscent of the curse of labor given to Adam in <a href="/genesis/3-17.htm">Genesis 3:17-19</a>, highlighting the burdensome nature of work when it is disconnected from divine purpose. The New Testament also warns against the love of money in <a href="/1_timothy/6-10.htm">1 Timothy 6:10</a>, indicating that such pursuits can lead to ruin and destruction.<p><b>and pursuit of the wind.</b><br>"Pursuit of the wind" is a metaphor for chasing after something elusive and ultimately unattainable. This imagery is used throughout Ecclesiastes to describe the vanity and meaninglessness of life when lived solely for earthly gains. The wind, being intangible and uncontrollable, symbolizes the futility of human efforts apart from God. This phrase serves as a reminder of the transient nature of worldly achievements and the importance of seeking eternal values. In the New Testament, Jesus teaches in <a href="/matthew/6-19.htm">Matthew 6:19-21</a> to store up treasures in heaven, where they are secure and everlasting, contrasting with the fleeting pursuits of this world. <div align="center"><h3><a href="/ecclesiastes/4-7.htm"><b>Ecclesiastes 4:7</b></a></h3></div><b>Again, I saw</b><br>The repetition of "again" indicates the ongoing nature of the observations made by the author, traditionally believed to be Solomon. This suggests a continuous search for meaning and understanding in life. Solomon, known for his wisdom, wealth, and extensive experiences, often revisits themes to emphasize their importance. His repeated observations highlight the persistent and universal nature of the issues he addresses.<p><b>futility</b><br>The term "futility" is often translated as "vanity" or "meaninglessness" in other versions. It reflects the Hebrew word "hevel," which conveys a sense of emptiness or transience. This concept is central to Ecclesiastes, where the author explores the fleeting and often unsatisfying nature of worldly pursuits. The idea of futility is echoed in <a href="/romans/8-20.htm">Romans 8:20</a>, where creation is subjected to frustration, pointing to the fallen state of the world and the need for redemption.<p><b>under the sun</b><br>This phrase is a key motif in Ecclesiastes, appearing numerous times throughout the book. It refers to the earthly, temporal realm as opposed to the eternal, divine perspective. The phrase underscores the limitations of human understanding and the often perplexing nature of life when viewed solely from a worldly standpoint. It serves as a reminder of the contrast between earthly experiences and the eternal truths found in God. The phrase "under the sun" also connects to the broader biblical narrative, where the ultimate fulfillment and purpose are found in Christ, who offers eternal life beyond the temporal struggles of this world. <div align="center"><h3><a href="/ecclesiastes/4-8.htm"><b>Ecclesiastes 4:8</b></a></h3></div><b>There is a man all alone, without even a son or brother.</b><br>This phrase highlights the isolation of the individual, a common theme in Ecclesiastes. In ancient Near Eastern culture, family was central to one's identity and security. Without a son or brother, a man lacked heirs and support, which was considered a significant disadvantage. This reflects the broader biblical theme of the importance of community and family, as seen in <a href="/genesis/2-18.htm">Genesis 2:18</a>, where God states it is not good for man to be alone.<p><b>And though there is no end to his labor,</b><br>The relentless nature of the man's work is emphasized here. In the context of Ecclesiastes, labor often symbolizes the human struggle for meaning and purpose. The phrase suggests a ceaseless pursuit of success or wealth, reminiscent of the curse of toil given to Adam in <a href="/genesis/3-17.htm">Genesis 3:17-19</a>. This endless labor without fulfillment is a recurring theme in the book, highlighting the futility of human efforts apart from God.<p><b>his eyes are still not content with his wealth:</b><br>Despite his wealth, the man remains unsatisfied, illustrating the insatiable nature of human desires. This echoes the teachings of Jesus in <a href="/luke/12-15.htm">Luke 12:15</a>, where He warns against greed and the belief that life consists in the abundance of possessions. The dissatisfaction with wealth underscores the biblical principle that true contentment comes from God, not material possessions.<p><b>“For whom do I toil and bereave my soul of enjoyment?”</b><br>This rhetorical question reveals the man's internal conflict and realization of the futility of his efforts. The term "bereave my soul" suggests a self-inflicted deprivation of joy and satisfaction. This introspection is a turning point, prompting reflection on the purpose of one's labor. It aligns with the broader message of Ecclesiastes, which encourages readers to find meaning beyond earthly pursuits.<p><b>This too is futile—a miserable task.</b><br>The conclusion of the passage reiterates the theme of vanity and meaninglessness found throughout Ecclesiastes. The term "futile" (or "vanity" in other translations) is a key word in the book, often used to describe the transient and elusive nature of worldly achievements. This aligns with the biblical understanding that apart from God, human endeavors are ultimately unfulfilling. The "miserable task" underscores the burden of a life focused solely on material gain, contrasting with the peace and purpose found in a relationship with God. <div align="center"><h3><a href="/ecclesiastes/4-9.htm"><b>Ecclesiastes 4:9</b></a></h3></div><b>Two are better than one</b><br>This phrase emphasizes the value of companionship and partnership. In the context of ancient Israel, community and family were central to daily life. The Bible often highlights the importance of relationships, as seen in <a href="/genesis/2-18.htm">Genesis 2:18</a>, where God states, "It is not good for the man to be alone." This principle is echoed throughout Scripture, emphasizing that humans are designed for fellowship and mutual support. The idea of two being better than one can also be seen in the New Testament, where Jesus sends out His disciples in pairs (<a href="/mark/6-7.htm">Mark 6:7</a>), underscoring the strength and encouragement found in partnership.<p><b>because they have a good return for their labor.</b><br>This phrase suggests that collaboration leads to greater productivity and success. In the agrarian society of ancient Israel, working together in fields or other labor-intensive tasks would yield better results than working alone. The principle of reaping a good return is also a spiritual metaphor found in the New Testament, such as in <a href="/galatians/6-9.htm">Galatians 6:9</a>, which encourages believers not to grow weary in doing good, for in due season they will reap a harvest. The concept of a "good return" can also be seen as a type of Christ, who through His partnership with humanity, brought about the ultimate return—salvation and eternal life for believers. <div align="center"><h3><a href="/ecclesiastes/4-10.htm"><b>Ecclesiastes 4:10</b></a></h3></div><b>For if one falls down</b><br>This phrase highlights the inevitability of human weakness and the need for support. In the biblical context, falling can be both literal and metaphorical, representing physical, emotional, or spiritual struggles. The Bible often uses the imagery of falling to describe sin or failure (<a href="/proverbs/24-16.htm">Proverbs 24:16</a>). The acknowledgment of human frailty is a recurring theme throughout Scripture, emphasizing the need for community and support.<p><b>his companion can lift him up;</b><br>The concept of companionship is central to biblical teachings, reflecting the importance of relationships. In <a href="/genesis/2-18.htm">Genesis 2:18</a>, God declares it is not good for man to be alone, underscoring the necessity of companionship. The act of lifting up a fallen companion is a demonstration of love and support, akin to the Good Samaritan's actions in <a href="/luke/10-25.htm">Luke 10:25-37</a>. This phrase also points to the role of the church as a community where believers support one another (<a href="/galatians/6-2.htm">Galatians 6:2</a>).<p><b>but pity the one who falls without another to help him up!</b><br>This part of the verse underscores the tragedy of isolation. In ancient Near Eastern culture, traveling alone was dangerous due to the threat of bandits and harsh conditions, making companionship essential for safety. The Bible frequently warns against isolation, as seen in <a href="/proverbs/18.htm">Proverbs 18:1</a>, which speaks of the dangers of self-imposed solitude. This phrase also serves as a reminder of the importance of fellowship within the body of Christ, where believers are called to bear one another's burdens (<a href="/hebrews/10-24.htm">Hebrews 10:24-25</a>). <div align="center"><h3><a href="/ecclesiastes/4-11.htm"><b>Ecclesiastes 4:11</b></a></h3></div><b>Again, if two lie down together, they will keep warm;</b><br>This phrase highlights the practical benefits of companionship. In the ancient Near Eastern context, nights could be cold, and sharing body heat was a practical necessity for survival. This reflects the broader biblical theme of the importance of community and mutual support, as seen in <a href="/genesis/2-18.htm">Genesis 2:18</a>, where God declares it is not good for man to be alone. The idea of warmth here can also symbolize emotional and spiritual support, echoing the fellowship found in the early church (<a href="/acts/2-42.htm">Acts 2:42-47</a>).<p><b>but how can one keep warm alone?</b><br>This rhetorical question emphasizes the vulnerability and challenges of isolation. In biblical times, traveling alone was dangerous, and the lack of companionship could lead to physical and emotional hardship. This concept is mirrored in <a href="/proverbs/27-17.htm">Proverbs 27:17</a>, "As iron sharpens iron, so one person sharpens another," underscoring the necessity of relationships for personal growth and resilience. Theologically, this can be seen as a type of Christ's relationship with the Church, where believers are encouraged to support and uplift one another, as seen in <a href="/hebrews/10-24.htm">Hebrews 10:24-25</a>. <div align="center"><h3><a href="/ecclesiastes/4-12.htm"><b>Ecclesiastes 4:12</b></a></h3></div><b>And though one may be overpowered</b><br>This phrase highlights the vulnerability of an individual when facing challenges or adversaries. In the ancient Near Eastern context, traveling alone was perilous due to the threat of bandits and wild animals. The Bible often emphasizes the importance of community and mutual support, as seen in <a href="/proverbs/27-17.htm">Proverbs 27:17</a>, "As iron sharpens iron, so one person sharpens another." This reflects the broader biblical theme of the strength found in companionship and the dangers of isolation.<p><b>two can resist</b><br>The idea of two people being able to resist an adversary underscores the strength found in partnership. This concept is echoed in the teachings of Jesus, who sent His disciples out in pairs (<a href="/mark/6-7.htm">Mark 6:7</a>), emphasizing the importance of mutual support in ministry. The historical context of ancient Israel, where alliances and partnerships were crucial for survival, further illustrates the practical wisdom of this statement. Ecclesiastes often reflects on the benefits of companionship, as seen earlier in the chapter with the advantages of two people working together.<p><b>Moreover, a cord of three strands is not quickly broken</b><br>This metaphor illustrates the increased strength and resilience found in unity. The imagery of a threefold cord suggests a completeness and stability that surpasses a single or even a double strand. In biblical symbolism, the number three often represents completeness or divine perfection, as seen in the Trinity. This phrase can also be seen as a type of Christ, where the presence of God in a relationship or community adds an unbreakable strength. The principle of unity is further supported by Jesus' prayer for His followers to be one (<a href="/john/17-21.htm">John 17:21</a>), highlighting the spiritual power of unity in faith. <div align="center"><h2>The Futility of Power</h2></div><div align="center"><h3><a href="/ecclesiastes/4-13.htm"><b>Ecclesiastes 4:13</b></a></h3></div><b>Better is a poor but wise youth</b><br>This phrase emphasizes the value of wisdom over wealth and status. In biblical times, youth were often seen as inexperienced, yet this passage highlights that wisdom can be found in unexpected places. The Bible frequently elevates wisdom as a divine gift (<a href="/proverbs/2-6.htm">Proverbs 2:6</a>). The mention of a "poor" youth suggests humility and openness to learning, qualities that are esteemed in Scripture (<a href="/james/4-6.htm">James 4:6</a>). This contrasts with the worldly view that equates wealth with success.<p><b>than an old but foolish king</b><br>The contrast here is stark: age and position do not guarantee wisdom. In ancient Israel, kings were expected to lead with discernment and justice, as seen in the reign of Solomon, who initially asked God for wisdom (<a href="/1_kings/3-9.htm">1 Kings 3:9</a>). However, the term "foolish" indicates a departure from godly wisdom, which can lead to downfall, as seen in the later years of Solomon's reign (<a href="/1_kings/11-4.htm">1 Kings 11:4</a>). This serves as a warning against complacency and pride.<p><b>who no longer knows how to take a warning</b><br>This phrase underscores the danger of ignoring counsel and correction. In the biblical context, prophets often served as God's messengers to warn kings and nations (<a href="/2_samuel/12.htm">2 Samuel 12:1-15</a>). A king who refuses to heed warnings is likened to those who harden their hearts against God (<a href="/exodus/7-13.htm">Exodus 7:13</a>). This can be seen as a type of Christ, who is the ultimate wise king, always receptive to the will of the Father (<a href="/john/5-30.htm">John 5:30</a>). The inability to accept correction is a sign of spiritual decline and is cautioned against throughout Scripture (<a href="/proverbs/12-15.htm">Proverbs 12:15</a>). <div align="center"><h3><a href="/ecclesiastes/4-14.htm"><b>Ecclesiastes 4:14</b></a></h3></div><b>For the youth has come from the prison to the kingship</b><br>This phrase highlights a dramatic reversal of fortune, a common theme in biblical narratives. The imagery of a youth rising from prison to kingship evokes the story of Joseph in <a href="/genesis/41.htm">Genesis 41</a>, who was imprisoned in Egypt before interpreting Pharaoh's dreams and being elevated to a position of power. This transformation underscores the sovereignty of God in elevating individuals according to His purposes, regardless of their circumstances. It also reflects the biblical principle that God can use humble beginnings to achieve His divine plans, as seen in the life of David, who was a shepherd before becoming king (1 Samuel 16).<p><b>though he was born poor in his own kingdom</b><br>This part of the verse emphasizes the humble origins of the youth, suggesting that he was not only imprisoned but also born into poverty. This can be seen as a metaphor for spiritual poverty or a lack of worldly status, which is a recurring theme in Scripture. The idea that someone born poor can rise to a position of authority is a testament to God's ability to exalt the humble (<a href="/james/4-10.htm">James 4:10</a>). It also foreshadows the life of Jesus Christ, who was born in humble circumstances (<a href="/luke/2-7.htm">Luke 2:7</a>) and yet is the King of Kings. This phrase challenges societal norms that equate wealth and status with success, reminding believers that true worth and potential are determined by God's calling and purpose. <div align="center"><h3><a href="/ecclesiastes/4-15.htm"><b>Ecclesiastes 4:15</b></a></h3></div><b>I saw that all who lived and walked under the sun</b><br>This phrase emphasizes the universal nature of the observation, indicating that it applies to all people living on earth. The expression "under the sun" is a recurring theme in Ecclesiastes, symbolizing life in the earthly realm, often with a focus on its temporal and sometimes futile nature. This phrase sets the stage for a reflection on human behavior and societal dynamics, suggesting a commonality in human experience. The phrase "under the sun" is used throughout Ecclesiastes to highlight the limitations of human understanding and the repetitive cycles of life, as seen in <a href="/ecclesiastes/1-9.htm">Ecclesiastes 1:9</a>, which states, "What has been will be again, what has been done will be done again; there is nothing new under the sun."<p><b>followed this second one</b><br>The "second one" refers to a successor, likely a younger individual who rises to power or prominence. This reflects the transient nature of leadership and the inevitable change in authority. The idea of following a new leader can be seen throughout biblical history, such as the transition from Saul to David in <a href="/1_samuel/16.htm">1 Samuel 16</a>, where David, though initially a shepherd boy, is anointed as the future king of Israel. This phrase may also imply the fickle nature of public opinion and the tendency of people to shift their allegiance to new leaders, often driven by the hope of better circumstances or change.<p><b>the youth who succeeded the king</b><br>This part of the verse highlights the theme of succession and the rise of a younger generation. In the historical context of ancient Israel and surrounding nations, it was common for younger individuals to ascend to positions of power, sometimes through unexpected means. The mention of "youth" suggests vigor, potential, and the promise of new beginnings, but also inexperience and the challenges that come with leadership. This can be compared to the story of Solomon himself, who became king at a young age and initially sought wisdom from God to govern his people effectively, as recorded in <a href="/1_kings/3-7.htm">1 Kings 3:7-9</a>. The phrase underscores the cyclical nature of leadership and the inevitability of generational change, a theme that resonates throughout the book of Ecclesiastes. <div align="center"><h3><a href="/ecclesiastes/4-16.htm"><b>Ecclesiastes 4:16</b></a></h3></div><b>There is no limit to all the people who were before them.</b><br>This phrase reflects the vastness of human history and the countless generations that have come and gone. In biblical context, it echoes the genealogies found in Genesis and Chronicles, emphasizing the continuity of human existence. The phrase suggests the insignificance of individual achievements in the grand scope of time. Historically, this can be seen in the rise and fall of empires and leaders, such as the Assyrian and Babylonian empires, which were once powerful but are now only memories. Theologically, it underscores the transient nature of earthly life compared to the eternal nature of God, as seen in <a href="/psalms/90-2.htm">Psalm 90:2</a>, which speaks of God's everlasting presence.<p><b>Yet the successor will not be celebrated by those who come even later.</b><br>This highlights the fleeting nature of fame and recognition. In the cultural context of ancient Israel, kings and leaders often sought to establish lasting legacies, yet the Preacher notes that even successors are quickly forgotten. This can be compared to the story of Rehoboam, Solomon's son, whose reign led to the division of the kingdom (1 Kings 12). Despite his royal lineage, his legacy was marred by poor decisions. The phrase also points to the human tendency to forget past leaders, as seen in the book of Judges, where each generation forgets the deeds of the previous one (<a href="/judges/2-10.htm">Judges 2:10</a>). It serves as a reminder of the impermanence of human glory.<p><b>This too is futile and a pursuit of the wind.</b><br>The conclusion of the verse reiterates the theme of vanity that permeates Ecclesiastes. The word "futile" is often translated as "vanity" or "meaninglessness," capturing the essence of human endeavors without God. The metaphor of "a pursuit of the wind" suggests an impossible and fruitless chase, similar to trying to grasp something intangible. This reflects the broader message of Ecclesiastes, which questions the value of worldly pursuits and achievements. Theologically, it points to the need for a relationship with God to find true meaning and purpose, as echoed in the New Testament by Jesus' teaching in <a href="/matthew/6-19.htm">Matthew 6:19-21</a>, where He advises storing treasures in heaven rather than on earth.</div></div><div id="botbox"><div class="padbot"><div align="center">This is a draft of the Berean Study Bible. 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