14 For out of the prison-house he came forth to reign, although he was born poor in his kingdom.
And now let Pharaoh look himself out a man discreet and wise, and set him over the land of Egypt. Let Pharaoh do [this]: let him appoint overseers over the land, and take the fifth part of the land of Egypt during the seven years of plenty, and let them gather all the food of these coming good years, and lay up corn under the hand of Pharaoh, for food in the cities, and keep [it]. And let the food be as store for the land for the seven years of famine, which will be in the land of Egypt, that the land perish not through the famine. And the word was good in the eyes of Pharaoh, and in the eyes of all his bondmen. And Pharaoh said to his bondmen, Shall we find [one] as this, a man in whom the Spirit of God is? And Pharaoh said to Joseph, Since God has made all this known to thee, there is none [so] discreet and wise as thou. Thou shalt be over my house, and according to thy commandment shall all my people regulate themselves; only concerning the throne will I be greater than thou. And Pharaoh said to Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it on Joseph's hand, and arrayed him in clothes of byssus, and put a gold chain on his neck. And he caused him to ride in the second chariot that he had; and they cried before him, Bow the knee! and he set him over all the land of Egypt. And Pharaoh said to Joseph, I am Pharaoh; and without thee shall no man lift up his hand or his foot in all the land of Egypt.
And he took away the treasures of the house of Jehovah, and the treasures of the king's house; he even took away all; and he took away all the shields of gold that Solomon had made. And king Rehoboam made in their stead brazen shields, and committed them to the hands of the chief of the couriers who kept the entrance of the king's house.
Jehoahaz was twenty-three years old when he began to reign; and he reigned three months in Jerusalem; and his mother's name was Hamutal, daughter of Jeremiah of Libnah. And he did evil in the sight of Jehovah, according to all that his fathers had done. And Pharaoh-Nechoh had him bound at Riblah in the land of Hamath, that he might not reign in Jerusalem; and laid a tribute upon the land of a hundred talents of silver and a talent of gold. And Pharaoh-Nechoh made Eliakim the son of Josiah king instead of Josiah his father, and changed his name to Jehoiakim. And he took Jehoahaz; and he came to Egypt, and died there.
In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim was his servant three years; then he turned and rebelled against him. And Jehovah sent against him the bands of the Chaldeans, and the bands of the Syrians, and the bands of the Moabites, and the bands of the children of Ammon, and sent them against Judah to destroy it, according to the word of Jehovah, which he spoke through his servants the prophets.
And it came to pass in the thirty-seventh year of the captivity of Jehoiachin king of Judah, in the twelfth month, on the twenty-seventh of the month, [that] Evil-Merodach king of Babylon, in the year that he began to reign, lifted up the head of Jehoiachin king of Judah out of prison; and he spoke kindly to him, and set his seat above the seat of the kings that were with him in Babylon. And he changed his prison garments; and he ate bread before him continually all the days of his life; and his allowance was a continual allowance given him by the king, every day a portion, all the days of his life.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ecclesiastes 4
Commentary on Ecclesiastes 4 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 4
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).
2. A profane sentiment if severed from its connection; but just in its bearing on Solomon's scope. If religion were not taken into account (Ec 3:17, 19), to die as soon as possible would be desirable, so as not to suffer or witness "oppressions"; and still more so, not to be born at all (Ec 7:1). Job (Job 3:12; 21:7), David (Ps 73:3, &c.), Jeremiah (Jer 12:1), Habakkuk (Hab 1:13), all passed through the same perplexity, until they went into the sanctuary, and looked beyond the present to the "judgment" (Ps 73:17; Hab 2:20; 3:17, 18). Then they saw the need of delay, before completely punishing the wicked, to give space for repentance, or else for accumulation of wrath (Ro 2:15); and before completely rewarding the godly, to give room for faith and perseverance in tribulation (Ps 92:7-12). Earnests, however, are often even now given, by partial judgments of the future, to assure us, in spite of difficulties, that God governs the earth.
3. not seen—nor experienced.
4. right—rather, "prosperous" (see on Ec 2:21). Prosperity, which men so much covet, is the very source of provoking oppression (Ec 4:1) and "envy," so far is it from constituting the chief good.
5. Still the
fool (the wicked oppressor) is not to be envied even in this life, who "folds his hands together" in idleness (Pr 6:10; 24:33), living on the means he wrongfully wrests from others; for such a one
eateth his own flesh—that is, is a self-tormentor, never satisfied, his spirit preying on itself (Isa 9:20; 49:26).
6. Hebrew; "One open hand (palm) full of quietness, than both closed hands full of travail." "Quietness" (mental tranquillity flowing from honest labor), opposed to "eating one's own flesh" (Ec 4:5), also opposed to anxious labor to gain (Ec 4:8; Pr 15:16, 17; 16:8).
7. A vanity described in Ec 4:8.
8. not a second—no partner.
child—"son or brother," put for any heir (De 25:5-10).
eye—(Ec 1:8). The miser would not be able to give an account of his infatuation.
9. Two—opposed to "one" (Ec 4:8). Ties of union, marriage, friendship, religious communion, are better than the selfish solitariness of the miser (Ge 2:18).
reward—Advantage accrues from their efforts being conjoined. The Talmud says, "A man without a companion is like a left hand without the right.
10. if they fall—if the one or other fall, as may happen to both, namely, into any distress of body, mind, or soul.
11. (See on 1Ki 1:1). The image is taken from man and wife, but applies universally to the warm sympathy derived from social ties. So Christian ties (Lu 24:32; Ac 28:15).
12. one—enemy.
threefold cord—proverbial for a combination of many—for example, husband, wife, and children (Pr 11:14); so Christians (Lu 10:1; Col 2:2, 19). Untwist the cord, and the separate threads are easily "broken."
13. The "threefold cord" [Ec 4:12] of social ties suggests the subject of civil government. In this case too, he concludes that kingly power confers no lasting happiness. The "wise" child, though a supposed case of Solomon, answers, in the event foreseen by the Holy Ghost, to Jeroboam, then a poor but valiant youth, once a "servant" of Solomon, and (1Ki 11:26-40) appointed by God through the prophet Ahijah to be heir of the kingdom of the ten tribes about to be rent from Rehoboam. The "old and foolish king" answers to Solomon himself, who had lost his wisdom, when, in defiance of two warnings of God (1Ki 3:14; 9:2-9), he forsook God.
will no more be admonished—knows not yet how to take warning (see Margin) God had by Ahijah already intimated the judgment coming on Solomon (1Ki 11:11-13).
14. out of prison—Solomon uses this phrase of a supposed case; for example, Joseph raised from a dungeon to be lord of Egypt. His words are at the same time so framed by the Holy Ghost that they answer virtually to Jeroboam, who fled to escape a "prison" and death from Solomon, to Shishak of Egypt (1Ki 11:40). This unconscious presaging of his own doom, and that of Rehoboam, constitutes the irony. David's elevation from poverty and exile, under Saul (which may have been before Solomon's mind), had so far their counterpart in that of Jeroboam.
whereas … becometh poor—rather, "though he (the youth) was born poor in his kingdom" (in the land where afterwards he was to reign).
15. "I considered all the living," the present generation, in relation to ("with") the "second youth" (the "legitimate successor" of the "old king," as opposed to the "poor youth," the one first spoken of, about to be raised from poverty to a throne), that is, Rehoboam.
in his stead—the old king's.
16. Notwithstanding their now worshipping the rising sun, the heir-apparent, I reflected that "there were no bounds, no stability (2Sa 15:6; 20:1), no check on the love of innovation, of all that have been before them," that is, the past generation; so
also they that come after—that is, the next generation,
shall not rejoice in him—namely, Rehoboam. The parallel, "shall not rejoice," fixes the sense of "no bounds," no permanent adherence, though now men rejoice in him.