TRV
Translation
King James Version
For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up.
Complete Jewish Bible
if one of them falls, the other will help his partner up - woe to him who is alone when he falls and has no one to help him up.
Berean Standard Bible
For if one falls down, his companion can lift him up; but pity the one who falls without another to help him up!
American Standard Version
For if they fall, the one will lift up his fellow; but woe to him that is alone when he falleth, and hath not another to lift him up.
World English Bible Messianic
For if they fall, the one will lift up his fellow; but woe to him who is alone when he falls, and doesn’t have another to lift him up.
Geneva Bible (1599)
For if they fal, the one wil lift vp his felow: but wo vnto him that is alone: for he falleth, and there is not a second to lift him vp.
Young's Literal Translation
For if they fall, the one raiseth up his companion, but woe to the one who falleth and there is not a second to raise him up!
In the KJVVerse 17,392 of 31,102
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Commentary on Ecclesiastes 4 verses 7–12
7 ¶ Then I returned, and I saw vanity under the sun.
8 There is one alone, and there is not a second; yea, he hath neither child nor brother: yet is there no end of all his labour; neither is his eye satisfied with riches; neither saith he, For whom do I labour, and bereave my soul of good? This is also vanity, yea, it is a sore travail.
9 Two are better than one; because they have a good reward for their labour.
10 For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up.
11 Again, if two lie together, then they have heat: but how can one be warm alone?
12 And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.
Here Solomon fastens upon another instance of the vanity of this world, that frequently the more men have of it the more they would have; and on this they are so intent that they have no enjoyment of what they have. Now Solomon here shows,
I. That selfishness is the cause of this evil (Ecc 4:7, Ecc 4:8): There is one alone, that minds none but himself, cares for nobody, but would, if he could, be placed alone in the midst of the earth; there is not a second, nor does he desire there should be: one mouth he thinks enough in a house, and grudges every thing that goes beside him. See how this covetous muckworm is here described. 1. He makes himself a mere slave to his business. Though he has no charge, neither child nor brother, none to take care of but himself, none to hang upon him, or draw from him, no poor relations, nor dares he marry, for fear of the expense of a family, yet is there no end of his labour; he is at it night and day, early and late, and will scarcely allow necessary rest to himself and those he employs. He does not confine himself within the bounds of his own calling, but is for having a hand in any thing that he can get by. See Psa 127:2. 2. He never thinks he has enough: His eye is not satisfied with riches. Covetousness is called the lust of the eye (Jo1 2:16) because the beholding of it with his eyes is all that the worldling seems to covet, Ecc 5:11. He has enough for his back (as bishop Reynolds observes), for his belly, for his calling, for his family, for his living decently in the world, but he has not enough for his eyes. Though he can but see it, can but count his money, and not find in his heart to use it, yet he is not easy because he has not more to regale his eyes with. 3. He denies himself the comfort of what he has: he bereaves his soul of good. If our souls are bereaved of good, it is we ourselves that do bereave them. Others may bereave us of outward good, but cannot rob us of our graces and comforts, our spiritual good things. It is our own fault if we do not enjoy ourselves. Yet many are so set upon the world that, in pursuit of it, they bereave their souls of good here and for ever, make shipwreck of faith and of a good conscience, bereave themselves not only of the favour of God and eternal life, but of the pleasures of this world too and this present life. Worldly people, pretending to be wise for themselves, are really enemies to themselves. 4. He has no excuse for doing this: He has neither child nor brother, none that he is bound to, on whom he may lay out what he has to his satisfaction while he lives, none that he has a kindness for, for whom he may lay it up to his satisfaction and to whom he may leave it when he dies, none that are poor or dear to him. 5. He has not consideration enough to show himself the folly of this. He never puts this question to himself, "For whom do I labour thus? Do I labour, as I should, for the glory of God, and that I may have to give to those that need? Do I consider that it is but for the body that I am labouring, a dying body; it is for others, and I know not for whom - perhaps for a fool, that will scatter it as fast as I have gathered it - perhaps for a foe, that will be ungrateful to my memory?" Note, It is wisdom for those that take pains about this world to consider whom they take all this pains for, and whether it be really worth while to bereave themselves of good that they may bestow it on a stranger. If men do not consider this, it is vanity, and a sore travail; they shame and vex themselves to no purpose.
II. That sociableness is the cure of this evil. Men are thus sordid because they are all for themselves. Now Solomon shows here, by divers instances, that it is not good for man to be alone (Gen 2:18); he designs hereby to recommend to us both marriage and friendship, two things which covetous misers decline, because of the charge of them; but such are the comfort and advantage of them both, if prudently contracted, that they will very well quit cost. Man, in paradise itself, could not be happy without a mate, and therefore is no sooner made than matched. 1. Solomon lays this down for a truth, That two are better than one, and more happy jointly than either of them could be separately, more pleased in one another than they could be in themselves only, mutually serviceable to each other's welfare, and by a united strength more likely to do good to others: They have a good reward of their labour; whatever service they do, it is returned to them another way. He that serves himself only has himself only for his paymaster, and commonly proves more unjust and ungrateful to himself than his friend, if he should serve him, would be to him; witness him that labours endlessly and yet bereaves his soul of good; he has no reward of his labour. But he that is kind to another has a good reward; the pleasure and advantage of holy love will be an abundant recompence for all the work and labour of love. Hence Solomon infers the mischief of solitude: Woe to him that is alone. He lies exposed to many temptations which good company and friendship would prevent and help him to guard against; he wants that advantage which a man has by the countenance of his friend, as iron has of being sharpened by iron. A monastic life then was surely never intended for a state of perfection, nor should those be reckoned the greatest lovers of God who cannot find in their hearts to love any one else. 2. He proves it by divers instances of the benefit of friendship and good conversation. (1.) Occasional succour in an exigency. It is good for two to travel together, for if one happen to fall, he may be lost for want of a little help. If a man fall into sin, his friend will help to restore him with the spirit of meekness; if he fall into trouble, his friend will help to comfort him and assuage his grief. (2.) Mutual warmth. As a fellow-traveller is of use (amicus pro vehiculo - a friend is a good substitute for a carriage) so is a bedfellow: If two lie together, they have heat. So virtuous and gracious affections are excited by good society, and Christians warm one another by provoking one another to love and to good works. (3.) United strength. If an enemy find a man alone, he is likely to prevail against him; with his own single strength he cannot make his part good, but, if he have a second, he may do well enough: two shall withstand him. "You shall help me against my enemy, and I will help you against yours;" according to the agreement between Joab and Abishai (Sa2 10:11), and so both are conquerors; whereas, acting separately, both would have been conquered; as was said of the ancient Britons, when the Romans invaded them, Dum singuli pugnant, universi vincuntur - While they fight in detached parties, they sacrifice the general cause. In our spiritual warfare we may be helpful to one another as well as in our spiritual work; next to the comfort of communion with God, is that of the communion of saints. He concludes with this proverb, A threefold cord is not easily broken, any more than a bundle of arrows, though each single thread, and each single arrow, is. Two together he compares to a threefold cord; for where two are closely joined in holy love and fellowship, Christ will by his Spirit come to them, and make the third, as he joined himself to the two disciples going to Emmaus, and then there is a threefold cord that can never be broken. They that dwell in love, dwell in God, and God in them.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–12. Public domain.
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Basil of CaesareaAD 379
THE LONG RULES 7
In the solitary life, what is at hand becomes useless to us and what is wanting cannot be provided, since God the Creator decreed that we should require the help of one another, as it is written, so that we might associate with one another. Again, apart from this consideration, the doctrine of the charity of Christ does not permit the individual to be concerned solely with his own private interests. “Charity,” says the apostle, “seeks not her own.” But a life passed in solitude is concerned only with the private service of individual needs. This is openly opposed to the law of love, which the apostle fulfilled, who sought not what was profitable to himself but to many that they might be saved. Furthermore, a person living in solitary retirement will not readily discern his own defects, since he has no one to admonish and correct him with mildness and compassion. In fact, admonition even from an enemy often produces in a prudent person the desire for amendment. But the cure of sin is wrought with understanding by him who loves sincerely. Holy Scripture says, “for he that loves, at times corrects.” Such a one it is very difficult to find in solitude, if in one’s prior state of life one had not been associated with such a person. The solitary, consequently, experiences the truth of the saying, “Woe to him that is alone, for when he falls he has none to lift him up.” Moreover, the majority of the commandments are easily observed by several persons living together, but not so in the case of one living alone, for while he is obeying one commandment, the practice of another is being interfered with. For example, when he is visiting the sick, he cannot show hospitality to the stranger, and in the imparting and sharing of necessities (especially when the ministrations are prolonged), he is prevented from giving zealous attention to [other] tasks. As a result, the greatest commandment and the one especially conducive to salvation is not observed, since the hungry are not fed nor the naked clothed. Who, then, would choose this ineffectual and unprofitable life in preference to that which is both fruitful and in accordance with the Lord’s command?
Gregory of NyssaAD 395
ON VIRGINITY 23
Since the majority of persons who intend to lead a life of virginity are still young and immature, they must concern themselves with this before all: the finding of a good guide and teacher on this path, lest, on account of their ignorance, they enter upon trackless places and wander away from the straight road. For, as Ecclesiastes says, “Two are better than one.” The one is easily overcome by the enemy lying in ambush on the divine road, and truly, “woe to the solitary man, for if he should fall he has no one to lift him up.” In the past, certain people have made an auspicious beginning in their desire for this life, but, although they have attained perfection in their intention, they have been tripped up because of their vanity. They deceived themselves, through some craziness, into thinking that that was fair toward which their own thought inclined. Among these, there are those called “the slothful” in the Book of Wisdom, who strew their path with thorns, who consider harmful to the soul a zeal for deeds in keeping with the commandments of God, the demurrers against the apostolic injunctions, who do not eat their own bread with dignity but, fawning on others, make idleness the art of life. Then there are the dreamers who consider the deceits of dreams more trustworthy than the teachings of the Gospels, calling fantasies revelations. Apart from these, there are those who stay in their own houses, and still others who consider being unsociable and brutish a virtue without recognizing the command to love and without knowing the fruit of long-sufferinility.
Ambrose of MilanAD 397
Letters 81-91 (Letter LXXXI)
Fittingly does Ecclesiastes say, “For if one falls, he raises up his companion.” He himself is not raised up, for Christ was not raised up by another’s help and power, but he himself raised himself. Indeed, he said, “Destroy this temple, and in three days I will raise it up. This he said of the temple of his body.” It is well that he who did not fall should not be raised by another, for one who is raised by another has fallen, and one who falls needs help to be raised up. Additional words also teach this when Scripture says, “Woe to him that is alone: for when he falls, he has none to lift him up. And if two lie together, they shall warm one another.” We have died with Christ, and we live together with him. Christ died with us to warm us, and he said, “I have come to cast fire upon the earth.”
JeromeAD 420
Commentary on Ecclesiastes
"Two are
better than one, for they get a greater return for their labour. For should they fall, one can raise the
other; but woe to him who is alone when he falls and there is no one to raise
him! Also, if two sleep together they keep warm, but how can one be warm
alone? Where one can be overpowered, two
can resist attack; A three-ply cord is not easily severed!"
After the misfortunes of loneliness in which he has been seized, and he
who torments himself in acquiring wealth without a definite heir, now the
subject of companionship is treated. And
it asks what good ther is in a tent of friends and what comfort there is in
company, since one man's distress or domestic strife is lifted by another's
help, (any man who has a faithful friend will sleep better all that night, than
he who sleeps only with his wealth which he has amassed. And if a stronger enemy rises up against one
man, the weakness of one is sustained by the comfort of friends. And just as two differ from one if they are
joined in love, so the tent of three is stronger. For even true charity, which has been
violated by no envy increases as much in number as it grows in strength. And this idea is conveyed in relatively few
words. But since previously we have
placed the discussion of the intelligence of certain men before Christ, those
things which are still left must be discussed by the same order. It is better for two to be equal, than
one. For it is better for a man who
lives alone to have Christ, than alone to leave himself vulnerable to
ill-intentioned plots. Since the reward
of the tent is shown at once in the very usefulness of society. For if one man fell, Christ would raise up
his partner. Woe indeed to him who
collapses, he will not have Christ rising up in him. For if one sleeps, that is, if he had been
dissolved by death and had Christ with him, he will revive more quickly having
been made warm and given life once again.
And if the devil, being stronger in his attack, should attack a man, the
man will stand, and Christ will stand in place of this man, in place of his
companion. Not because virtue is weak
(the virtue of Christ alone) against the devil, but because the decision of man
is left free and for us, who are dependent, but virtue itself will become
stronger through fighting. And even if
the Father, and the Son, and the Holy Spirit should come, that friendship is
not broken easily. But although it is
not broken easily, it will be broken nonetheless at some point. And the cord from the apostle to Judas was
threefold: but after the breaking of the bread Satan entered him and that cord
was broken. More precisely what he says
above is, "and even if two are sleeping, then they will be warm: and how
will one keep warm on his own?" We
can take an example from Elisha, because he is in a pact with a lad, and slept
with him and warmed his body, and in this way revived the recovering boy. [Cfr IV Reg. 4, 32-36.] Unless therefore Christ sleeps with us and rests
in death, we are not able to receive the heart of eternal life.
Peter ChrysologusAD 450
SERMON 170
“And he began to send them forth two by two.” He sent them two by two that no one of them, being abandoned and alone, might fall into a denial, like Peter, or flee, like John. Human frailty quickly falls if it proudly relies on itself, despises companions and is unwilling to have a colleague. As Scripture says, “Woe to him that is alone, for when he falls, he has none to lift him up.” The same Scripture testifies how much one is strengthened by another’s aid, when it states, “A brother that is helped by his brother is like a strong city.”
Symeon the New TheologianAD 1022
DISCOURSE 20:7
Do not follow the wolf instead of the shepherd, or enter into a flock that is diseased. Do not be alone by yourself, lest you be seen carried off by the wolf who destroys souls or succumb to one disease after the other and so die spiritually, or, as you succumb, you attain to that woe. He who gives himself in the hand of a good teacher will have no such worries but will live without anxiety and be saved in Christ Jesus our Lord, to whom be glory forever. Amen.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Ecclesiastes 4:10 powerfully articulates the profound and indispensable value of companionship and mutual support in navigating the inevitable adversities of life. It posits that shared burdens and reciprocal assistance not only mitigate the risks of personal collapse but also significantly enhance the overall quality, resilience, and safety of human experience, starkly contrasting this with the perilous vulnerability and profound despair inherent in isolation. This verse serves as a foundational statement on the practical wisdom of interdependence, advocating for relationships built on active care, timely intervention, and unwavering solidarity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 4:10 employs several potent literary devices to convey its profound and timeless message with impactful clarity. The primary device is Contrast, which is masterfully utilized by setting the beneficial outcome of companionship ("the one will lift up his fellow") in sharp opposition to the dire and lamentable consequence of isolation ("woe to him that is alone when he falleth"). This stark juxtaposition effectively highlights the superior value and practical necessity of mutual support. Figurative Language is also prominently featured, with "fall" and "lift up" serving as powerful metaphors that extend far beyond mere physical actions to encompass experiencing any form of hardship, setback, or collapse, and receiving compassionate aid or restoration, respectively. The use of "woe" is an emphatic Exclamation or interjection, adding a strong emotional weight and conveying a deep sense of lament, sorrow, or pity for the isolated individual, thereby underscoring the severity and desolation of their predicament. Finally, the verse functions as a quintessential Proverbial Statement, offering a concise, universally applicable truth about the nature of human relationships and the practical wisdom inherent in interdependence, making it memorable, easily digestible, and profoundly transferable across diverse contexts and generations.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 4:10 stands as a powerful testament to the biblical emphasis on community, mutual care, and the inherent relational nature of humanity, reflecting a core theological truth that human beings are created for profound connection, not for solitary existence. It echoes the very first "not good" pronounced in Scripture, when God declared, "It is not good that the man should be alone" (Genesis 2:18). This verse underscores that true strength, resilience, and flourishing in a fallen world are often found not in individual self-sufficiency or isolated pursuits, but in the collective support, shared burdens, and compassionate intervention of a caring community. It profoundly prefigures New Testament teachings on Christian fellowship and the organic reality of the Body of Christ, where each member contributes uniquely to the well-being of the whole, ensuring that no one suffers or falls alone.
REFLECTION AND APPLICATION
Ecclesiastes 4:10 serves as a timeless and profoundly practical reminder of our inherent need for genuine connection and the immeasurable blessing of supportive relationships. In a contemporary world that frequently champions radical individualism, self-reliance, and even digital isolation, this verse humbly yet powerfully acknowledges our shared human frailty and the inevitability of "falling" in various aspects of life. It challenges us to actively cultivate, cherish, and invest in authentic friendships and robust community bonds, recognizing that these are not mere social niceties or optional accessories, but essential lifelines and divine provisions. Beyond merely receiving help, the verse also implicitly issues a profound call for us to be the "fellow" who proactively lifts another up, embodying compassion, practical love, and timely intervention. This means being truly present for others in their moments of weakness, offering tangible support, listening empathetically, and intentionally creating environments where vulnerability is met with grace, understanding, and concrete assistance. It is a compelling call to move beyond superficial interactions into deep, committed relationships where mutual care is a lived, active reality, ensuring that no one is left to face their struggles entirely alone.
Questions for Reflection
FAQ
Does Ecclesiastes 4:10 only refer to physical falling?
Answer: While the vivid imagery of "falling" and "lifting up" can certainly include literal physical accidents or stumbles, biblical wisdom literature frequently employs such concrete terms to represent broader, more encompassing life experiences. In Ecclesiastes 4:10, "falling" should be understood metaphorically to encompass any form of setback, failure, emotional distress, spiritual struggle, professional crisis, or significant adversity. The "woe" pronounced is not merely for a physical injury but for the profound despair, helplessness, and potential for ruin that accompanies facing any significant life challenge without the vital support of a companion. The overarching context of Ecclesiastes, which consistently grapples with the myriad struggles, frustrations, and "vanities" of life "under the sun," strongly supports this wider, more profound interpretation.
How does this verse relate to the Christian concept of community or the Church?
Answer: Ecclesiastes 4:10 provides a foundational Old Testament principle that resonates deeply with and finds its ultimate fulfillment in the New Testament's teaching on the Church as the living Body of Christ. Just as the verse emphasizes the practical necessity of mutual support and intervention, the New Testament calls believers to live in profound, interdependent community, where each member actively cares for and contributes to the well-being of the others. Passages like 1 Corinthians 12:26 powerfully state, "And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it." This verse from Ecclesiastes highlights the timeless and practical wisdom underpinning such divine commands for communal living, active fellowship, and mutual aid within the Christian family, demonstrating that God designed us for connection and shared journey.
CHRIST-CENTERED FULFILLMENT
While Ecclesiastes 4:10 speaks of the universal human need for companionship and mutual aid, its deepest and most profound fulfillment is ultimately found in the person and redemptive work of Jesus Christ and the community He establishes. Jesus Himself, though fully divine, embraced human vulnerability and the need for genuine fellowship, calling disciples to be with Him and even requesting their comforting presence during His agonizing prayer in Gethsemane (Matthew 26:38). He is the quintessential "fellow" who lifts us up, not merely from physical stumbles, but from the ultimate spiritual "fall" into sin, despair, and eternal death. Through His perfect life, atoning sacrifice on the cross, and victorious resurrection, Christ lifts humanity from utter spiritual desolation, offering profound redemption, reconciliation with God (Romans 5:8), and the promise of eternal life. Furthermore, Christ empowers believers, through the indwelling Holy Spirit, to be "fellows" to one another within His living Body, the Church. The Holy Spirit enables Christians to "bear one another's burdens" (Galatians 6:2), to "comfort those who are in any trouble" (2 Corinthians 1:4), and to actively participate in a Spirit-empowered community where no one is left "alone when he falleth." Thus, Ecclesiastes 4:10 finds its ultimate and most glorious expression in the redemptive work of Christ and the Spirit-empowered, mutually supportive, and eternally connected community of His followers.