Si fortuna volet, fies de rhetore consul; Si volet haec eadem, fies de consule rhetor. JUV. Sat. vii., ver. 197.

Though I have given what the Jews suppose to be the allusion in these verses, yet the reader may doubt whether the reference be correct. There is a case implied, whether from fact or assumption I cannot say; but it seems to be this: A king who had abused the authority vested in him by oppressing the people, had a son whose prudent conduct promised much comfort to the nation, when he should come to the throne. The father, seeing the popular wish, and becoming jealous of his son, shut him up in prison. In the interim the old king either dies or is deposed, and the son is brought out of prison, and placed on the throne. Then (ver. 15, 16) multitudes of the people flock to him, and begin to walk under the sun; i.e., the prosperous state to which the nation is raised by its redemption from the former tyranny. However, the wise man insinuates that this sunshine will not last long. The young king, feeling the reins in his own hands, and being surrounded by those whose interest it was to flatter in order to obtain and continue in court favour, he also becomes corrupted so that those who come after shall have no cause of rejoicing in him. This appears to be the case; and similar cases have frequently occurred, not only in Asiatic, but also in European history, I have, in another place, referred to the case of Rushn Achter, who was brought out of prison and set upon the throne of Hindoostan. This is expressed in the following elegant Persian couplet, where his fortune is represented as similar to that of the patriarch Joseph: - "The bright star is now become a moon: Joseph is taken out of prison, and become a king." Rushn Achter signifies a bright or splendid star.

John Gill's Bible Commentary

Noldius thinks Solomon refers to the history of his friend Hiram, king of Tyre, whose kingdom, in his and in his son’s time, was very large, flourishing, and opulent, but in a following reign not so; and he renders and paraphrases the words thus, ““I saw all the works under the sun; [with] Baleazarus, the son of a friend” (Hiram, for ynç , rendered “second”, is the same as rbj , “a friend”), “who shall stand” or “reign after him: there is no end of all the people”,” etc. the kingdom in those two reigns being flourishing; yet posterity shall not rejoice in him, in Abdastratus, the grandson of Hiram, destroyed by the four sons of his nurse f108 .

Matthew Henry Commentary

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 __________________________________________________________________

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