Ecclesiastes 4:16Meaning & Commentary from the Church Fathers

My Hebrew companion, frequently mentioned in my readings of Ecclesiastes, pointed out that Barahiba, a figure of great admiration, taught this regarding the current passage: The inner man, revealed in us since the age of fourteen, is superior to the outer man, who emerges from his mother's womb and is oblivious to the need for repentance, having come forth from the prison of sin into a state of sinfulness. Even in his might, he became impoverished by engaging in every wickedness. I have witnessed those who existed in the first man, later communing with the second, meaning the one born after the first: I have observed that in the first man all transgressed, until, following the birth of the second, two distinct men emerged. Thus, having turned toward righteousness and departed from the philosophies, they ascended to the righteous peak, following the second, the last man, and they will not celebrate the first. The Apostle also addresses these two men in his letters, and the book of Leviticus is not silent when it states, “man, man,” presenting the choice between actions.

The spouse of St. Gregory, the bishop of Pontus and a listener of Origen, elucidated this passage in his commentary on Ecclesiastes as follows: I would rather choose a poor but wise young man over an elderly and foolish king, who fails to recognize that one of his prisoners might escape and rise to power, thereby stripping him of his unjust authority. It is often the case that the youth under the guidance of the wise can live in peace, even though they once endured the reign of an old king; yet those born later, ignorant of past tribulations, are led astray by misconceptions and malicious influences, which hinder them from praising the young man who sought freedom.

The Laodicean translator, known for his ability to convey significant ideas succinctly, also expressed: The discourse of Ecclesiastes addresses the transition from virtue to vice, depicting an unwise individual who, oblivious to the future, finds solace in the fleeting moments of the present, mistaking them for greatness and permanence. After illustrating the various challenges and changes in life, he concludes with a general declaration regarding death—countless individuals perish and are gradually forgotten, each leaving behind another, and this cycle continues with each succeeding generation.

Origen and Victorinus had some differences in understanding this concept. They acknowledged the widely accepted notion that it is preferable for a wise youth to exist rather than an unwise elder, highlighting that the former, due to his wisdom, can escape the confines of an unworthy sovereign and reclaim power. They interpreted this passage in light of Christ and the devil, recognizing Christ in the wise and poor youth. He is referred to as the youth, as it is stated: “Great is this, that thou shouldest be called my boy.” He is poor, for though He had riches, He chose to become poor; He is wise, as He grew in wisdom and stature and in favor with God and man. He was born into the kingdom of an older ruler, which is why He declares: “If my kingdom were of this world, my servants would fight, so that I would not be delivered to the Jews; but now my kingdom is not from here.” Within the realm of that elder king, who once presented Him with all the kingdoms of the world and their splendor, a beautiful child was born, and from the prison of sin, as Jeremiah writes about humbling the captives, He emerged to establish His reign, departing to a far place, and returning as king despite those who rejected His sovereignty. Thus, Ecclesiastes, with prophetic insight, perceived all who live as potential participants with the young man who proclaimed, “I am the life,” leaving behind the old foolish king to follow Christ. Simultaneously, two generations of Israel are referenced: the first, prior to the Lord's coming, and the last, enticed by the Antichrist in place of Christ, indicating that the first generation is not entirely forsaken, as the original church was formed by the apostles from the Jewish people, and that ultimately, the Jews, who embrace the Antichrist, will not rejoice in Christ.

Transitioning from personal endeavors, the preacher shifts his focus to the collective actions of humanity, highlighting first the advantages found in a close-knit alliance of two or three individuals (8-12), followed by the unity of many under the governance of kings (13-16). He observes a fool who, lacking reverence, accumulates debt to God; another who, devoid of true piety, offers sacrifices; and a third who, as if caught in a daydream, makes a vow to God yet fails to fulfill it, thereby bringing upon himself the displeasure of God (4:17-5:1-6).