TRV
Translation
King James Version
¶ Better is a poor and a wise child than an old and foolish king, who will no more be admonished.
Complete Jewish Bible
Better a youth who is poor but wise than a king who is old but foolish, no longer willing to listen to advice.
Berean Standard Bible
Better is a poor but wise youth than an old but foolish king who no longer knows how to take a warning.
American Standard Version
Better is a poor and wise youth than an old and foolish king, who knoweth not how to receive admonition any more.
World English Bible Messianic
Better is a poor and wise youth than an old and foolish king who doesn’t know how to receive admonition any more.
Geneva Bible (1599)
Better is a poore and wise childe, then an olde and foolish King, which will no more be admonished.
Young's Literal Translation
Better is a poor and wise youth than an old and foolish king, who hath not known to be warned any more.
See also
In the KJVVerse 17,395 of 31,102
Study This Verse
Commentary on Ecclesiastes 4 verses 13–16
13 ¶ Better is a poor and a wise child than an old and foolish king, who will no more be admonished.
14 For out of prison he cometh to reign; whereas also he that is born in his kingdom becometh poor.
15 I considered all the living which walk under the sun, with the second child that shall stand up in his stead.
16 There is no end of all the people, even of all that have been before them: they also that come after shall not rejoice in him. Surely this also is vanity and vexation of spirit.
Solomon was himself a king, and therefore may be allowed to speak more freely than another concerning the vanity of kingly state and dignity, which he shows here to be an uncertain thing; he had before said so (Pro 27:24, The crown doth not endure to every generation), and his son found it so. Nothing is more slippery than the highest post of honour without wisdom and the people's love.
I. A king is not happy unless he have wisdom, Ecc 4:13, Ecc 4:14. He that is truly wise, prudent, and pious, though he be poor in the world, and very young, and upon both accounts despised and little taken notice of, is better, more truly valuable and worthy of respect, is likely to do better for himself and to be a greater blessing to his generation, than a king, than an old king, and therefore venerable both for his gravity and for his dignity, if he be foolish, and knows not how to manage public affairs himself nor will be admonished and advised by others - who knows not to be admonished, that is, will not suffer any counsel or admonition to be given him (no one about him dares contradict him) or will not hearken to the counsel and admonition that are given him. It is so far from being any part of the honour of kings that it is the greatest dishonour to them that can be not to be admonished. Folly and wilfulness commonly go together, and those that most need admonition can worst bear it; but neither age nor titles will secure men respect if they have not true wisdom and virtue to recommend them; while wisdom and virtue will gain men honour even under the disadvantages of youth and poverty. To prove the wise child better than the foolish king he shows what each of them comes to, Ecc 4:14. 1. A poor man by his wisdom comes to be preferred, as Joseph, who, when he was but young, was brought out of prison to be the second man in the kingdom, to which story Solomon seems here to refer. Providence sometimes raises the poor out of the dust, to set them among princes, Psa 113:7, Psa 113:8. Wisdom has wrought not only the liberty of men, but their dignity, raised them from the dunghill, from the dungeon, to the throne. 2. A king by his folly and wilfulness comes to be impoverished. Though he was born in his kingdom, came to it by inheritance, though he has lived to be old in it and has had time to fill his treasures, yet if he take ill courses, and will no more be admonished as he has been, thinking, because he is old, he is past it, he becomes poor; his treasure is exhausted, and perhaps he is forced to resign his crown and retire into privacy.
II. A king is not likely to continue if he have not a confirmed interest in the affections of the people; this is intimated, but somewhat obscurely, in the last two verses. 1. He that is king must have a successor, a second, a child that shall stand up in his stead, his own, suppose, or perhaps that poor and wise child spoken of, Ecc 4:13. Kings, when they grow old, must have the mortification of seeing those that are to jostle them out and stand up in their stead. 2. It is common with the people to adore the rising sun: All the living who walk under the sun are with the second child, are in his interests, are conversant with him, and make their court to him more than to the father, whom they look upon as going off, and despise because his best days are past. Solomon considered this; he saw this to be the disposition of his own people, which appeared immediately after his death, in their complaints of his government and their affectation of a change. 3. People are never long easy and satisfied: There is no end, no rest, of all the people; they are continually fond of changes, and know not what they would have. 4. This is no new thing, but it has been the way of all that have been before them; there have been instances of this in every age: even Samuel and David could not always please. 5. As it has been, so it is likely to be still: Those that come after will be of the same spirit, and shall not long rejoice in him whom at first they seemed extremely fond of. Today, Hosanna - tomorrow, Crucify. 6. It cannot but be a great grief to princes to see themselves thus slighted by those they have studied to oblige and have depended upon; there is no faith in man, no stedfastness. This is vanity and vexation of spirit.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–16. Public domain.
Copy as
JeromeAD 420
Commentary on Ecclesiastes
"Better
is a poor but wise youth, than an old and foolish king who no longer knows how
to take care of himself; because from the prison-house he emerged to reign,
while even in his reign he was born poor.
I saw all the living that wander beneath the sun throng to the
succeeding youth that steps into his place.
There is no end to the entire nation, to all that was before them;
similarly the ones that come later will not rejoice in him. For this too is futility and a vexation of
the spirit." Symmachus translates this passage in this
way: "better a poor man who has wisdom, than an old and foolish king who
does not know to beware of change".
For the one leaves the body to reign in heaven, and the other indeed,
although he had been born a king, is restricted by poverty. I saw all men living, who grow up under the
sun in propitious adolescence, which increases in them. Each and every nation that was before is
unending, and those that come after do not rejoice in the previous. But this too is empty and a vexation of the
spirit. My Hebrew tutor, whose teachings
I often refer to, bore witness while he was reading Ecclesiastes with me, that
Bar Akiba wrote these things above the present passage, and he is greatly
admired by other scholars: better is the inner part of man, which arises in us
after the fourteenth year of puberty, than the outer, physical man, who is born
from his mother's womb, and he does not know how to abstain from vice because
it comes to this that he rules over his vices from the house of chains, that is
from his mother's womb. For he is made
poor because of his power and by carrying out all wicked deeds. I saw those men, who lived as those former
men, and were changed afterwards into that second man, in him that has been
born in place of the former. And I
understood that all men sinned in that prior manhood, before the second is
born, when they become two men. But once
these men have changed for the better, and after the learning of philosophers,
they leave the left path and hurry towards the right, and they follow the
second man, that is the newest man, and do not rejoice in him that is the
former. The apostle agrees with these
two types of men [Cfr Rom, 7, 15.]
and Leviticus also mentioned them: "Man, man" [Cfr Lev. 17, 13; 19, 20; 21, 17. etc.]
who desired this or that. That saintly
man Gregorius Pontus the bishop, to whom Origen preached, understands the
passage in the following way in his"
Metaphrasis of Ecclesiastes:" "I however prefer a youth who is poor yet
is growing wise, to an old king who is foolish, to whom it never occurs that it
is possible for someone from those whom he has conquered, will leave the body
to reign in heaven; and then he destroys himself from his unjust power. For it happens though that those who were
growing wise at the time of youth are without sadness; but that they changed
before the time of becoming an old king.
For those that have been born afterwards, since they do not know the
wickedness that has gone before, they are not able to praise youth, which
arises afterwards, and are led astray by perverse ideas and by the force of the
opposing arguments." [Grego. Neocaesar. Metaphr. In Eccl. -PG 10, 1000 A] Laodicenus has asserted that great matters
are expressed in this short passage, and he wrote here in his accustomed
fashion: "Ecclesiastes now speaks about the change of good men into
wicked, expressing the foolish man as he who tries, and who not thinking of the
future, enjoys the transient and failing things as if they are great and
perpetual. And after the many things
which usually happen (or change) to men in their life, he asserts something of
a general opinion of death, since the great number perishes and little by
little is consumed and pass across, with each one leaving the other in his
place, and another's successor dying." [Apollinarius Laodic.]
Origines and Victorinus [Origenes. Victorinus Poetouion]
did not think very differently on this matter.
After the general statement that reveals to all that the poor yet wise
youth is better than an old king who is foolish, and that it often happens that
the lad leaves the prison of the king because of his wisdom, and commands in
place of a cruel dictator, and as a foolish king loses all his power, which he
had obtained. They saw this passage in
relation to Christ and the devil, because they wished to view the poor and wise
boy as Christ. The poor boy is the same
as that one in "it is great for you to be called my boy" [Is. 49, 6. According to LXX],
but the poor man, since he has been made poor [cfr II Cor. 8, 9.],
when once he was rich and wise, because "he was proficient in age and
wisdom and thankful to God and men." [Luc. 2, 52.] That man is born in the reign of an old man
and therefore he says, "if this was my rule in the world, that my servants
struggle on my behalf so that I am not handed over to the Jews. But now it is not my rule." [Ioh. 18, 36.] So in the reign of that foolish old man who
displays all the rule of the whole world and his glory, the most excellent boy
comes from the house of chains, about which Jeremiah speaks in Lamentations,
saying, "so that he lowers to the feet of that man all those who have been
conquered in the world." [Thren. 3, 34.] And that boy goes on to rule and goes away to
a far off region, and as king after some time is turned against those, who do
not want to rule. So with some insight
Ecclesiastes saw that all men who are alive and who are able to be part of
youth, say, "I am life" [Ioh. 14, 6.],
having left behind them that old foolish king, to follow Christ. At the same time the two nations of Israel
are to be understood here. The first,
which was before the arrival of the Lord, and the next, which will support the
Antichrist in place of Christ, for the first is not deep down despondent, since
the first church was formed from Jews and the apostles; and in the end the
Jews, who will support the Antichrist, will not rejoice in Christ.
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.
Copy as
Continue studying Ecclesiastes 4:13 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Ecclesiastes 4:13 presents a striking and counter-intuitive observation on the true nature of influence and enduring value, asserting that a young person of humble means who possesses wisdom and an open, teachable spirit far surpasses an aged, powerful king who has become stubbornly resistant to counsel. This verse profoundly underscores the ephemeral nature of worldly power and status when divorced from wisdom and humility, highlighting that character and a receptive heart are intrinsically more valuable and impactful than any earthly crown or position.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 4:13 is masterfully crafted using several powerful literary devices. It is built upon a profound Contrast and Juxtaposition, setting up a stark opposition between two archetypal figures: the "poor and wise child" and the "old and foolish king." This direct comparison highlights the central message by emphasizing the qualities that truly matter. The figures themselves function as potent Symbolism: the child represents humility, potential, teachability, and intrinsic wisdom, while the king symbolizes entrenched power, experience, and the inherent dangers of unyielding pride and folly. The phrase "who will no more be admonished" employs Hyperbole to underscore the absolute and fatal stubbornness of the king, making his refusal to learn an ultimate, defining flaw that renders all his power meaningless. The verse's structure also demonstrates a form of Chiasm in its thematic opposition: poverty (low status) vs. king (high status), wisdom vs. folly, child (youth/potential) vs. old (age/experience), creating a balanced yet antithetical statement that powerfully reinforces the Preacher's counter-cultural wisdom.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 4:13 serves as a timeless theological statement on the true nature of authority and the enduring value of wisdom and humility over transient power and stubborn pride. It aligns with the broader biblical emphasis that God often exalts the humble and resists the proud, demonstrating that character, not position, is what truly matters in His economy and in the effective stewardship of any sphere of influence. The king's refusal to be admonished is a direct affront to the wisdom tradition, which consistently calls for openness to instruction and correction as the path to life, blessing, and righteousness. This verse foreshadows the New Testament's radical redefinition of greatness, where servanthood and humility are paramount, and where spiritual insight is often granted to the "little ones" and those with childlike faith rather than the self-proclaimed wise or powerful.
REFLECTION AND APPLICATION
Ecclesiastes 4:13 offers profound and counter-cultural guidance for navigating life in any era, urging us to prioritize character over external accolades and to cultivate a spirit of lifelong learning. It powerfully challenges the common human tendency to equate power, wealth, or even advanced age with inherent wisdom and effectiveness. Instead, it champions the seemingly humble virtues of teachability, humility, and genuine discernment, regardless of one's social standing or years of experience. This verse is a potent call to lifelong learning and a sobering warning against the spiritual and intellectual decay that inevitably sets in when we become impervious to correction, new ideas, or divine guidance. Whether in personal relationships, professional endeavors, or our journey of spiritual growth, maintaining an open heart and a willingness to be admonished is absolutely crucial for true flourishing and for exercising meaningful influence. It reminds us that true leadership and lasting impact stem not from a title or a long list of achievements, but from a discerning spirit and a humble posture that remains ever receptive to truth.
Questions for Reflection
FAQ
Does this verse suggest that all old people are foolish or that all young people are wise?
Answer: No, the verse is not making a blanket statement about age itself, nor is it advocating for a universal age-based hierarchy of wisdom. Instead, it uses the archetypes of "old" and "child" to represent character traits and dispositions. The "old and foolish king" symbolizes someone who, despite having accumulated years, experience, and power, has become closed-minded, arrogant, and unteachable. His "oldness" signifies a hardened resistance to change or correction, not necessarily a lack of intelligence due to chronological age. Conversely, the "poor and wise child" represents humility, openness to learning, and inherent wisdom – qualities often found in those who are less jaded, less entitled, and more receptive to instruction. The core message is about the spirit of teachability versus unteachability, and humility versus pride, regardless of one's chronological age or social status. This emphasis on internal disposition aligns with many wisdom texts, such as Proverbs 1:7, which states that the fear of the Lord is the beginning of knowledge, a quality accessible to all.
What does it mean that the king "will no more be admonished"?
Answer: This phrase is central to the king's condemnation and highlights his fatal flaw. To be "admonished" (Hebrew zâhar) means to be warned, instructed, enlightened, or corrected. The addition of "no more" indicates a complete and utter refusal to receive any further counsel, warning, or guidance. It suggests a state of profound stubbornness, entrenched pride, and self-sufficiency that has rendered him impervious to external wisdom, even from those who might genuinely seek his good or the good of his kingdom. This unteachability is presented as his ultimate downfall, making him ineffective and ultimately inferior to someone who is open to learning, even if that person lacks power or status. It underscores the danger of pride, which can blind even the most powerful to truth and necessary correction, a theme woven throughout biblical wisdom literature, such as Proverbs 12:1, which asserts that "Whoever loves discipline loves knowledge, but he who hates reproof is stupid."
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 4:13 finds profound and resonant Christ-centered fulfillment in the person and kingdom of Jesus. He is the ultimate "wise child," though divine, who came not as an earthly king wielding conventional power, but as a humble servant, embodying perfect wisdom and radical teachability towards His Father's will. While the "old and foolish king" represents human power corrupted by pride and unteachability, Jesus perfectly modeled a different kind of leadership: one rooted in humility, truth, and a radical openness to divine instruction. He taught that true greatness in His kingdom is found not in lording over others, but in serving, as He Himself came not to be served but to serve and to give His life as a ransom for many (e.g., Mark 10:43-45). The religious and political leaders of His day often mirrored the "old and foolish king," clinging to their positions and traditions, refusing to be admonished by divine truth, and ultimately rejecting the very source of wisdom (e.g., Matthew 23:13-36). In stark contrast, Jesus invited "little children" and those with childlike faith into His kingdom, declaring that unless one becomes like a child, they cannot enter (e.g., Matthew 18:3). Thus, Jesus perfectly embodies the "poor and wise child," demonstrating that true authority and eternal value reside in humble wisdom and a teachable spirit, ultimately establishing a kingdom where these qualities, not earthly power or pride, reign supreme and endure forever.