Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
종교개혁 신학 원천 (영역본 PD, 대부분 — 전권 아님)
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
간결 절별 전권 개혁주의 주석
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
신약 헬라어 단어 연구
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Having arrived Ecclesiastes 3:22 at a partial answer to his question Ecclesiastes 1:3; namely, that there is positive good (a portion) in that satisfaction which is found in working, Solomon now turns to the case of such happiness being interrupted and reduced to vanity by various contingencies - by oppression Ecclesiastes 4:1-3; by envy Ecclesiastes 4:4-6; by loneliness Ecclesiastes 4:7-12; and by decay of working power Ecclesiastes 4:13-16. The first two instances seem taken from the lower ranks of life, and the last two derived from the higher ranks of life.
Adam Clarke's Commentary and Critical Notes on the Bible
Ecclesiastes 4 Introduction
The vanity of life is increased by oppression, Ecclesiastes 4:1-3; by envy, Ecclesiastes 4:4; by idleness, Ecclesiastes 4:5. The misery of a solitary life, and the advantages of society, Ecclesiastes 4:6-12. A poor and wise child; better than an old and foolish king, Ecclesiastes 4:13. The uncertainty of popular favor, Ecclesiastes 4:14-16.
INTRODUCTION TO Ecclesiastes 4
In this chapter the wise man reassumes the consideration of the case of the abuse of power, to show that there is no happiness in this world, in grandeur and authority enjoyed; since, as he had observed before, on the one hand, the oppressor shall be judged and condemned at the great day of account; so, on the other hand, the oppressed have their lives made so uncomfortable, that the dead are preferred unto them, and unborn persons to them both, Ecclesiastes 4:1; Another vanity he observes, that whereas men expect to be happy by their diligence and industry, this brings upon them the envy of others, Ecclesiastes 4:4; hence some, on the other hand, place their happiness in sloth and ease, which is another vanity, Ecclesiastes 4:5; and others again in covetousness; who are described by their unsocial life, toilsome labour, unsatisfied desires, and withholding good things from themselves, Ecclesiastes 4:7; upon which some things are said, to show the benefits of a social life, Ecclesiastes 4:9. And the chapter is concluded with exposing the vanity of the highest instance of worldly power and grandeur, royal dignity, through the folly of a king; the effects of which are mentioned, Ecclesiastes 4:13; and through the fickleness of the people, who are soon weary of a prince on the throne, and court his successor, Ecclesiastes 4:15
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Ec 4:1-16.
Ec 4:1-16.
1. returned--namely, to the thought set forth
(Ec 3:16; Job 35:9).
power--MAURER, not so well, "violence."
no comforter--twice said to express continued suffering without any to give comfort
(Isa 53:7).
So I returned, and considered - Rather, And I returned and saw. He turns to look upon other phenomena, and to test his previous conclusion by them.
Oppressed - See the introduction to Ecclesiastes.
Considered all the oppressions - עשקים ashukim signifies any kind of injury which a man can receive in his person, his property, or his good fame.
On the side of their oppressors there was power - And, therefore, neither protection nor comfort for the oppressed.
So I returned, and considered all the oppressions that are done under the sun,.... The wise man, according to Aben Ezra, returned from the thought, which he had expressed in the latter part of the preceding chapter, that it was good for a man to rejoice in his works, and called it in; since he could not rejoice, when he considered the oppression and violence that were in the world; but it does not appear that he did call it in, for he afterwards repeats it: or rather he returns to his former subject, the abuse of power and authority, mentioned Ecclesiastes 3:16; and from whence he had digressed a little by the above observation; and takes a review of all kinds of oppressions which are done, and of all sorts of "oppressed" (x) ones, as some render it, which become so, under the sun; subjects by their prince; the stranger, widow, and fatherless, by unjust judges; the poor by the rich; servants and labourers by their masters; and the like. Moreover, he saw by the Holy Ghost, as Jarchi paraphrases it, all oppressions by a spirit of prophecy; he foresaw all the oppressions that would be done under the sun; as all the injuries done to the people of Israel in their several captivities; so to the church of Christ in Gospel times; all the persecutions of Rome Pagan, and also of Rome Papal; all that has or will be done by antichrist, the man of the earth, who before long will oppress no more, Psalm 10:18; the Targum restrains these oppressions to those which are done to the righteous in this world: and it is well observed by the wise man, that they are such as are under the sun, for there are none above it, nor any beyond the grave, Job 3:17;
and behold the tears of such as were oppressed; which their eyes poured out, and which ran down their cheeks, and were all they could do, having no power to help themselves: it is in the singular number, "and behold the tear" (y); as if it was one continued stream of tears, which, like a torrent, flowed from them; or as if they had so exhausted the source of nature by weeping, that the fountain of tears was dried up, and scarce another could drop; or it was as much as could be, that another should drop from them: and this the wise man could not well behold, without weeping himself; it being the property of a good man to weep with them that weep, especially with good men oppressed;
and they had no comforter; to speak a comfortable word to them; not so much as to do that which would be some alleviation of their sorrow, much less to help them, no human comforter; and this is a very deplorable condition, Lamentations 1:2; indeed, when this is the case, good men under their oppressions have a divine Comforter; God comforts them under all their tribulations; one of the names of the Messiah is "the Consolation of Israel", Luke 2:25; and the Spirit of God is "another Comforter", John 14:16; and such are well off, when all other comforters are miserable ones, or other men have none;
and on the side of their oppressors there was power; to crush them and keep them under, or to hinder others from helping or comforting them: or there was no "power to deliver them out of the hand of their oppressors" (z); so some render and supply the words; with which sense agrees the Targum,
"and there is none to redeem them out of the hand of their oppressors, by strength of hand and by power.''
It may be rendered, "out of the hand of their oppressors comes power", or violence; such as the oppressed are not able to withstand; so the Arabic version;
but they had no comforter: which is repeated, not so much for confirmation, as to excite attention and pity, and to express the affliction of the oppressed, and the cruelty of others; and this following on the other clause, leads to observe, that the power of the oppressor is what hinders and deters others from comforting. Jarchi interprets this whole verse of the damned in hell, punished for their evil works, weeping for their souls oppressed by the destroying angels; and so, he says, it is, explained in an ancient book of theirs, called Siphri.
(x) "oppressos", Montanus, Junius & Tremellius, Drusius, Schmidt, Rambachius, so Broughton; "fraudatos", Cocceius. (y) "lachryma", Montanus, Tigurine version, Cocceius, Rambachius. (z) "et quia deest facultas se vindicandi e manu opprimentium ipsos", Tigurine version; "aut evadendi e manu opprimentium se virtus", Junius & Tremellius; "nec vires ad evadendum a manu opprimentium ipsos", Piscator.
Solomon, having shown the vanity of this world in the temptation which those in power feel to oppress and trample upon their subjects, here further shows, I. The temptation which the oppressed feel to discontent and impatience, Ec 4:1-3. II. The temptation which those that love their case feel to take their case and neglect business, for fear of being envied, Ec 4:4-6. III. The folly of hoarding up abundance of worldly wealth, Ec 4:7,8. IV. A remedy against that folly, in being made sensible of the benefit of society and mutual assistance, Ec 4:9-12. V. The mutability even of royal dignity, not only through the folly of the prince himself (Ec 4:13,14), but through the fickleness of the people, let the prince be ever so discreet, Ec 4:15,16. It is not the prerogative even of kings themselves to be exempted from the vanity and vexation that attend these things; let none else then expect it.