Ecclesiastes 4:3Meaning & Commentary from the Church Fathers

In recounting his experiences, he stated: “I built myself houses; I planted vineyards for myself; I made gardens and orchards; I constructed reservoirs to water my groves; I acquired servants and maidens, and I had household servants; I possessed herds and flocks; I amassed silver and gold in abundance, as well as treasures of every kind; I employed singers and musician” (Eccl. 2:4-8). With such immense wealth and myriad pleasures at his disposal, what does he conclude? “And I found that the dead, who are already gone, are more fortunate than the living; but even more blessed than both is the one who has not yet been born.” The one who critiques pleasures is undeniably credible when making such assertions. Should someone who has endured hardship and deprivation voice similar sentiments against pleasure, it might be interpreted that they do so out of ignorance rather than true understanding. However, when the critique comes from one who has experienced all these pleasures firsthand and scrutinized their paths, the judgment cannot be called into question.

This observation does not imply that the unborn possesses pre-existence or is fortunate merely for being unencumbered by a physical form; rather, it suggests that non-existence may be preferable to a life filled with sorrow. Concerning Judas, the Lord indicates the wretched fate awaiting him: ‘It was better for that man not to be born’ (Matthew 26:24)—signifying that his non-existence would be more desirable than enduring eternal suffering. Some interpret this notion to imply that the dead, regardless of their prior sins, hold a superior state compared to the living, who still battle and are, in a sense, confined within the flesh, while the deceased are liberated and have ceased to sin. Similarly, John, who is not greater than those born of women, is considered less than the least in the kingdom of heaven, particularly those who, having shed the burden of the body, do not need to echo the apostle's lament: ‘I am a penitent man, who shall deliver me from the body of this death’ (Romans 7:14). Both groups—the living and the dead—are better off than the unborn, who has yet to witness the afflictions faced by humanity. Before our souls descend into earthly bodies, they dwell in exalted realms and experience blessedness as long as they remain in the heavenly Jerusalem, in the presence of angels.

Transitioning from the analysis of individual pursuits, the preacher highlights the value of the companionship found in the close alliance of two or three individuals (8-12), followed by the collective unity of many under the governance of kings (13-16). He observes the reckless behavior of a fool who approaches the divine with no respect, another who, lacking true devotion, presents offerings, and a third individual who, as if caught in a trance, makes a vow to God but fails to fulfill it, thereby provoking divine displeasure (4:17-5:1-6).