Ecclesiastes 4:15Meaning & Commentary from the Church Fathers

My Hebrew companion, whom I frequently cite while studying Ecclesiastes, remarked that Barahiba, a figure of considerable renown, taught the following about the current passage: The inward being, revealed within us since the age of fourteen, is preferable to the outward being born from the mother's womb, who remains ensnared in sin and who emerged from the confines of the womb—the prison of life—to live in sinfulness. Despite possessing power, he became impoverished by committing evil acts. I have witnessed those living in the first man, and then engaging with the second, the one who succeeded the first: I observed that all fell into sin through the first man, until the arrival of the second gave rise to two natures. Those who have turned toward the better and abandoned the path of the philosophers, having left the left way, have hurried to the right summit, and they follow the second, the last man; they will not rejoice over the first. The Apostle speaks of these two natures in his letters, and the book of Leviticus also acknowledges this, stating, “man, man,” if he chooses to do one thing or another. St. Gregory, bishop of Pontus and a student of Origen, interpreted this passage in his commentary on Ecclesiastes, expressing: ‘I prefer a wise yet poor youth over a foolish old king who fails to realize that one of his captives could emerge from prison to take the kingdom, ultimately forcing him out of his unjust rule. Occasionally, young men guided by a wise leader live free of sorrow, despite having previously lived under an aged king; however, those born later, unaware of past hardships, influenced by misconceptions and evil spirits, may not praise the young man who revolts against convention.’ The interpreter of Laodicea, known for his succinct expressions of profound ideas, similarly interpreted: ‘Ecclesiastes speaks of the transition from righteousness to corruption, illustrating a foolish man who, oblivious to the future, finds solace in fleeting circumstances, mistaking them for greatness and eternity. After detailing the various incidents of life, he concludes with a general observation about death—countless lives fade away, as one replaces another, continuing the cycle with each passing.’ Origen and Victorinus had slight disagreements on this matter, yet they both recognized a shared perspective—that a wise poor youth is preferable to a foolish elderly king. They saw in this passage references to Christ and the devil, with Christ represented by the wise young man. He is referred to as a boy, as stated, ‘Great is this, that thou shouldest be called my boy’; he is poor, for though He was rich, He became poor; He is wise, having grown in wisdom, stature, and favor with God and man. He was born in the dominion of an aged ruler, hence He proclaimed, ‘If my kingdom were of this world, my followers would struggle so that I would not be delivered up to the Jews; but now my kingdom is not of this realm.’ In the domain of that old ruler, who revealed to Him the kingdoms of the world and their glory, a beautiful child was born. He emerged from the house of the imprisoned, as Jeremiah notes, ‘to humble under His feet all the prisoners of the earth,’ and upon entering the kingdom, He journeyed to a distant land. Contrary to those who rejected His sovereignty, He soon returned as a sovereign. Thus, Ecclesiastes, with prophetic insight, beheld all those who live and who may partake in the life expressed by the young man declaring, ‘I am the life,’ and who turn away from the old foolish king to follow Christ. Moreover, this passage reflects two factions within Israel: the first, who existed before the Lord's coming, and the last, who mistake Antichrist for Christ—showing that the first is not entirely cast aside, as the early church was formed from the Jews, and that ultimately, the Jews who embrace Antichrist in place of Christ will not find joy in Him.

He first highlights the advantages of the bond between two or three individuals (8-12) and then discusses how numerous people unite within a society, governed by rulers (13-16). He observes a fool who approaches God's debt without reverence, another who makes offerings without genuine devotion, and a third who carelessly makes a vow to God, failing to fulfill it and incurring divine displeasure (4:17-5:1-6).