TRV
Translation
King James Version
For out of prison he cometh to reign; whereas also he that is born in his kingdom becometh poor.
Berean Standard Bible
For the youth has come from the prison to the kingship, though he was born poor in his own kingdom.
American Standard Version
For out of prison he came forth to be king; yea, even in his kingdom he was born poor.
World English Bible Messianic
For out of prison he came out to be king; yes, even in his kingdom he was born poor.
Geneva Bible (1599)
For out of the prison he commeth forth to reigne: when as he that is borne in his kingdome, is made poore.
Young's Literal Translation
For from a house of prisoners he hath come out to reign, for even in his own kingdom he hath been poor.
In the KJVVerse 17,396 of 31,102
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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.
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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.
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SUMMARY
Ecclesiastes 4:14 offers a profound reflection on the unpredictable and often paradoxical nature of human power and success, illustrating the dramatic reversal of fortunes "under the sun." It vividly contrasts the ascent of an individual, likely a "poor and wise youth" (from the preceding verse), who emerges from a state of confinement or obscurity to assume a position of authority, with the decline of someone born into privilege who ultimately falls into poverty or disgrace. This poignant observation underscores the inherent vanity and transience of human ambition, challenging the notion that status or birthright guarantees lasting stability.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 4:14 is masterfully crafted using Contrast, presenting two antithetical scenarios: the dramatic rise from "prison" to "reign" versus the precipitous fall from being "born in his kingdom" to becoming "poor." This stark juxtaposition powerfully emphasizes the unpredictable and often ironic nature of human fortune. The verse also employs Irony, as it subverts conventional expectations: one would anticipate those born into royalty to maintain their status, and those in prison to remain confined. Instead, the opposite occurs, highlighting the futility of relying on human systems or inherited privilege for lasting security. Furthermore, there is an element of Paradox in the idea that wisdom, even in poverty, can lead to ascendancy, while folly, even in kingship, can lead to ruin, challenging conventional notions of power and success and reinforcing Qoheleth's theme of the inexplicable nature of life "under the sun."
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 4:14 profoundly illustrates the Preacher's central theme of "vanity" (Hebrew, hevel) by showcasing the inherent instability and unpredictability of human power and prosperity. It reveals that human efforts to secure lasting status or legacy "under the sun" are ultimately futile, as fortunes can reverse dramatically and unexpectedly. This serves as a theological reminder that true security and meaning cannot be found in worldly achievements or inherited positions, but only in a right relationship with God, who alone is sovereign over the rise and fall of individuals and nations. The verse challenges human pride and self-reliance, pointing to a divine order that often confounds human expectations, where the humble are exalted and the proud are brought low. This divine sovereignty over human affairs is a recurring biblical motif, underscoring that God's purposes, not human schemes, ultimately prevail.
REFLECTION AND APPLICATION
Ecclesiastes 4:14 offers a sobering yet profoundly liberating perspective on life's unpredictable journey. It calls us to cultivate a posture of deep humility, recognizing that our status, wealth, or influence are not guaranteed by birthright, diligent effort, or even current success. For those who feel overlooked, disadvantaged, or are in a metaphorical "prison" of obscurity, the verse offers a glimmer of hope, reminding us that God can raise up the humble and wise, often in surprising ways. Conversely, for those currently in positions of power or privilege, it serves as a potent warning against arrogance, complacency, and the illusion of self-sufficiency, urging them to steward their influence wisely and with a keen awareness of its transient nature. Ultimately, the verse redirects our focus from the fleeting achievements and accolades of this world to the enduring values of wisdom, character, and a life lived in humble reverence for God, which alone offer true stability and meaning beyond the shifting sands of human fortune. It encourages us to find our identity and security not in what we possess or achieve, but in who we are in Christ.
Questions for Reflection
FAQ
Does "prison" in Ecclesiastes 4:14 refer only to a literal jail?
Answer: While "prison" (Hebrew: H1004, bayith) can certainly refer to a literal jail or dungeon, in the context of Ecclesiastes 4:14, it is often understood more broadly as a metaphor for a state of lowliness, obscurity, oppression, or disadvantage. The primary contrast is between someone emerging from a humble or confined background to prominence, versus someone born into privilege who falls into poverty. This metaphorical interpretation aligns with the Preacher's observations about the unpredictable shifts in human fortune, where status is not fixed by birth or current circumstances. The emphasis is on the dramatic reversal of fortune, highlighting the vanity of human ambition, regardless of the precise nature of the "prison."
How does this verse relate to the idea of "justice" in Ecclesiastes?
Answer: Ecclesiastes frequently grapples with the apparent lack of immediate justice "under the sun," where the righteous often suffer and the wicked prosper (e.g., Ecclesiastes 7:15). Ecclesiastes 4:14, while not directly about moral justice, contributes to this theme by highlighting the unpredictable and often seemingly arbitrary nature of human success and failure. It shows that even those born with every advantage can fall, and those from the lowest positions can rise. This observation challenges human notions of a predictable, merit-based system of reward and punishment in this life, reinforcing the Preacher's ultimate conclusion that true justice and meaning are found only in fearing God and keeping His commandments, as stated in Ecclesiastes 12:13-14.
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 4:14, with its stark contrast between one rising from obscurity to reign and another falling from privilege to poverty, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. Jesus, though eternally "born in his kingdom" as the Son of God and rightful heir to the throne of David, willingly "emptied himself, by taking the form of a servant," being "born in a manger" in a humble town (a place of lowliness, far from a palace), as powerfully described in Philippians 2:6-8. He came not as an earthly king to be served, but to serve and to give his life as a ransom for many (Mark 10:45). His life mirrored the "poor and wise youth" of Ecclesiastes; He came from humble Nazareth, often had "nowhere to lay his head" (Matthew 8:20), and was ultimately rejected by His own people, suffering crucifixion—a death reserved for criminals, akin to being in "prison" or a state of utter disgrace. Yet, through His sacrificial death and glorious resurrection, He "cometh to reign," not just over an earthly kingdom, but as "King of kings and Lord of lords" (Revelation 19:16). His ascent from the grave to the right hand of the Father (Acts 2:33) is the ultimate reversal of fortune, demonstrating God's sovereign power to exalt the humble and bring down the proud. Thus, Ecclesiastes 4:14 foreshadows the divine paradox of Christ's humiliation and subsequent exaltation, revealing that true power and lasting reign come not through earthly privilege, but through humble obedience and sacrificial love, culminating in His eternal dominion.