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Then I returned and saw all the oppressions that are done under the sun: and behold, the tears of those who were oppressed, and they had no comforter; and on the side of their oppressors there was power; but they had no comforter.
Verse 1. Any. God suffereth the innocent to be oppressed for a time, that they may merit a greater reward. Psalms 72.
Therefore I praised the dead who have been long dead more than the living who are yet alive.
Yes, better than them both is him who has not yet been, who has not seen the evil work that is done under the sun.
Verse 3. Born. It is better to have no existence than to be in eternal misery. Matthew 26:24. But the affliction of the just procureth glory for them. Worthington.—The pagan sages observed, that it was “best for mortals not to be born; and if they were, to die very soon.” Chalcid. and Theognis.—But they considered only temporal inconveniences. Religion has in view the danger of sin, and the desire of eternal happiness. Romans 7:24.
Then I saw all the labor and achievement that is the envy of a man’s neighbor. This also is vanity and a striving after wind.
Verse 4. Industries, or Hebrew “righteous actions.” If one be poor, he is in distress; if rich, he is exposed to envy; so that all is vanity. Calmet.
The fool folds his hands together and ruins himself.
Verse 5. Flesh, which he will not labour to sustain; ( Bible.) or he repines at his own past misconduct, and at the affluence of others.
Better is a handful, with quietness, than two handfuls with labor and chasing after wind.
Verse 6. Mind. These are the words of the slothful, ( Calmet.) or of truth. Bible. Proverbs 17:1.—The indolent will not observe moderation in the application of this sentence. Menochius.
Then I returned and saw vanity under the sun.
There is one who is alone, and he has neither son nor brother. There is no end to all of his labor, neither are his eyes satisfied with wealth. “For whom then do I labor and deprive my soul of enjoyment?” This also is vanity. Yes, it is a miserable business.
Verse 8. Things? He acts as if he were to live for ever, or feared to be starved.
Two are better than one, because they have a good reward for their labor.
Verse 9. Therefore is not in Hebrew and so forth The miser had better have some society. It is advantageous; though to refrain from its comforts, out of piety, is not blamed. The solitary must be “an angel or a devil.” Calmet.—Society. Besides the advantages of friendship, this implies that a person must have Jesus Christ with him, that he may rise from sin and death by his assistance. Saint Jerome Worthington.
For if they fall, the one will lift up his fellow; but woe to him who is alone when he falls, and doesn’t have another to lift him up.
Verse 10. Fall into sickness, poverty, or sin. The saints have withdrawn people from the dangers of the world into monasteries, where they may fight together against the devil.
Again, if two lie together, then they have warmth; but how can one keep warm alone?
If a man prevails against one who is alone, two shall withstand him; and a threefold cord is not quickly broken.
Verse 12. Cord. True charity increaseth in strength as it does in number, (Saint Jerome Worthington.) though friendship may not admit of more than two persons. Bible.—Some explain this triple cord of the blessed Trinity, or of the three monastic vows, the theological virtues, or the parts of penance, and so forth
Better is a poor and wise youth than an old and foolish king who doesn’t know how to receive admonition any more.
Verse 13. Foolish. Great wisdom and prudence is required of kings; who, like others, are exposed to many vicissitudes.
For out of prison he came out to be king; yes, even in his kingdom he was born poor.
Verse 14. Prison. The exaltation of Joseph, Mardochai, and Daniel, was remarkable. Calmet.—Si fortuna volet, fies de Rhetore Consul. Juv. Sat. vii.
I saw all the living who walk under the sun, that they were with the youth, the other, who succeeded him.
Verse 15. Second heir. Menochius.—“They adore the rising (Papinius) more than the setting sun; (Plut. Pomp.) and a person is no sooner on the throne than his successor begins to be courted: (verse 16) so inconstant are mortals! Calmet.
There was no end of all the people, even of all them over whom he was—yet those who come after shall not rejoice in him. Surely this also is vanity and a chasing after wind.
Verse 16. In him. Many are perfectly unacquainted with the king, who finds so many admirers about his person, and even of these the greatest part begin to be presently disgusted, and wish for another change.