TRV
Translation
King James Version
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.
Complete Jewish Bible
and that no limit was set for the number of his subjects. Nevertheless, those who come afterwards will not regard him highly. This too is certainly pointless and feeding on wind.
Berean Standard Bible
There is no limit to all the people who were before them. Yet the successor will not be celebrated by those who come even later. This too is futile and a pursuit of the wind.
American Standard Version
There was no end of all the people, even of all them over whom he was: yet they that come after shall not rejoice in him. Surely this also is vanity and a striving after wind.
World English Bible Messianic
There was no end of all the people, even of all them over whom he was—yet those who come after shall not rejoice in him. Surely this also is vanity and a chasing after wind.
Geneva Bible (1599)
There is none ende of all the people, nor of all that were before them, and they that come after, shall not reioyce in him: surely this is also vanitie and vexation of spirit. Take heede to thy foote when thou entrest into the House of God, and be more neere to heare then to giue the sacrifice of fooles: for they knowe not that they doe euil.
Young's Literal Translation
there is no end to all the people, to all who were before them; also, the latter rejoice not in him. Surely this also is vanity and vexation of spirit.
See also
In the KJVVerse 17,398 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 4:16 offers a poignant and somewhat melancholic observation on the futility of human popularity, leadership, and the pursuit of lasting renown "under the sun." It concludes a passage reflecting on the transient nature of power and influence, asserting that even a newly acclaimed leader, initially embraced by the masses, will eventually be forgotten by subsequent generations. This relentless, cyclical pattern of rise and fall, popularity and oblivion, is ultimately declared to be "vanity and vexation of spirit," reinforcing the book's central theme that all human endeavors, when disconnected from an eternal perspective, are ultimately unsatisfying and without enduring meaning.
CONTEXT
Literary Context: Ecclesiastes 4:16 serves as the climactic and generalizing statement for a specific narrative vignette found in Ecclesiastes 4:13-16. The preceding verses introduce a stark contrast between an "old and foolish king" and a "poor and wise child" who rises to power. This young, wise leader, initially embraced with widespread enthusiasm by "all the people" (Ecclesiastes 4:15), quickly garners immense popularity. However, the Preacher's keen observation in verse 16 extends beyond this specific scenario, generalizing that no matter how vast the number of people who have come before or how many will follow, the cycle of human forgetfulness and the transient nature of acclaim will persist. It underscores Qoheleth's consistent theme of the impermanence of human achievements and the relentless march of time, which renders even great popularity ultimately meaningless, echoing the broader declarations found throughout the opening chapters of Ecclesiastes.
Historical & Cultural Context: The observations in Ecclesiastes 4:16 resonate deeply with the realities of ancient Near Eastern monarchies and the cyclical nature of power dynamics. Kings and leaders, despite their initial popularity and perceived authority, were perpetually subject to the whims of the populace, the challenges of succession, and the inevitable passage of time. Dynasties rose and fell with regularity, and even the most celebrated figures eventually faded into historical obscurity, replaced by new generations with new allegiances and new heroes. The pursuit of a lasting legacy was a significant cultural driver, often manifested in monumental building projects, military conquests, or the establishment of enduring dynasties. Yet, Qoheleth argues that even these grand efforts ultimately yield no lasting satisfaction or remembrance. This perspective directly challenges the conventional wisdom of the time, which often equated success and lasting impact with worldly power and renown, a theme Qoheleth consistently deconstructs throughout his philosophical inquiry.
Key Themes: This verse powerfully contributes to several key themes pervasive in Ecclesiastes. Firstly, it reinforces the transience of human fame and power, demonstrating that even widespread popularity is fleeting and ultimately forgotten by subsequent generations. The "no end of all the people" signifies the ceaseless flow of humanity, which inevitably diminishes the unique significance of any single individual's achievements. Secondly, it highlights the cyclical nature of life and human history, where new generations replace old ones in an endless procession, diminishing the unique significance of any single individual's achievements. Thirdly, and most importantly, it reiterates the overarching theme of "vanity" (Hebrew: hebel), which signifies emptiness, futility, or something as insubstantial as vapor. The declaration that this phenomenon is "vanity and vexation of spirit" (or "striving after wind") encapsulates Qoheleth's conclusion that pursuing human acclaim or a lasting legacy "under the sun" leads only to disillusionment and frustration, a concept introduced early in the book, as seen in Ecclesiastes 1:2. This theme challenges the reader to seek meaning beyond the temporal and earthly.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 4:16 employs several potent literary devices to convey its message with profound impact. The pervasive use of Repetition of the term "vanity" (hebel) throughout the book, and its specific application here, serves as a rhetorical anchor, constantly reminding the reader of the Preacher's central thesis regarding the futility of life "under the sun." The phrase "no end of all the people" is a form of Hyperbole, emphasizing the overwhelming and ceaseless flow of humanity across generations, which ultimately dwarfs the individual's significance and lasting impact. The concluding declaration, "Surely this also is vanity and vexation of spirit," functions as a Summary Statement or Refrain, characteristic of Qoheleth's style, providing a definitive and often somber judgment on the observed phenomenon. Furthermore, the metaphorical phrase "vexation of spirit" (literally "striving after wind") is a powerful Metaphor or Symbolism, visually depicting the futility of chasing after something intangible and ultimately ungraspable, like fame or human applause. This imagery evokes a sense of Sisyphean effort, where intense exertion yields no lasting reward or satisfaction.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 4:16 profoundly contributes to the biblical understanding of human existence by highlighting the inherent limitations and ultimate futility of all human endeavors when pursued apart from God. It underscores the sovereignty of God over time and history, demonstrating that human fame, power, and legacy are utterly temporary in the grand scheme of His eternal purposes. The Preacher's lament over the "vanity" of striving for human recognition points to a deeper theological truth: true and lasting significance, joy, and purpose can only be found in relationship with the Creator, whose glory endures forever, unlike the fleeting glory of humanity. This perspective challenges humanity's innate desire for self-glorification and calls for a radical reorientation of priorities towards that which is eternal and divinely ordained, rather than the transient accolades of the world.
REFLECTION AND APPLICATION
Ecclesiastes 4:16 serves as a profound call to introspection, prompting us to evaluate where we are investing our lives and seeking our ultimate satisfaction. In a world increasingly obsessed with social media metrics, personal branding, and the pursuit of fleeting fame, Qoheleth's ancient wisdom remains strikingly relevant. This verse challenges the deeply ingrained human desire for recognition and legacy, reminding us that even the most celebrated figures eventually fade into obscurity, replaced by new generations with new interests. The "vexation of spirit" that accompanies the pursuit of such transient goals is a powerful warning against misplacing our hope and energy. Instead of striving to be remembered by people who will eventually forget us, we are encouraged to live for the approval of God, whose remembrance is eternal and whose commendation truly matters. Our true legacy is not found in human accolades, but in faithfulness to Him and in the eternal impact we make through His Spirit. This radical reorientation frees us from the exhausting treadmill of self-promotion and allows us to find genuine peace and enduring purpose in Christ alone, whose kingdom is not of this world.
Questions for Reflection
FAQ
Does Ecclesiastes 4:16 mean that all human efforts are pointless?
Answer: Not entirely. While Ecclesiastes 4:16, like much of the book, emphasizes the "vanity" of human endeavors "under the sun"—meaning apart from God's perspective—it does not advocate for complete idleness or nihilism. Instead, it critiques the ultimate meaning derived from such pursuits when they are disconnected from an eternal purpose. The Preacher's point is that striving for fame, power, or even wisdom for their own sake, without acknowledging God, will ultimately lead to disillusionment and "vexation of spirit." The book's conclusion in Ecclesiastes 12:13 clarifies that the "whole duty of man" is to "fear God, and keep his commandments," suggesting that efforts aligned with God's will are not vain but hold lasting meaning and eternal reward.
What is the "vexation of spirit" mentioned in this verse?
Answer: The phrase "vexation of spirit" (Hebrew: raʻyôwn rûwach) is often translated as "striving after wind" or "chasing after wind." It describes the profound futility and frustration that comes from pursuing something intangible, elusive, and ultimately unsatisfying. In the context of Ecclesiastes 4:16, it refers to the deep disappointment and emptiness experienced when one invests heavily in gaining popularity or a lasting legacy, only to find that these things are fleeting and ultimately forgotten by subsequent generations. It's the feeling of chasing a phantom, an endless and unfulfilling pursuit that leaves one weary and ungratified, as Qoheleth observes throughout his reflections on life apart from God.
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 4:16, with its poignant declaration of the vanity of human fame and the fleeting nature of earthly acclaim, finds its ultimate answer and fulfillment in Jesus Christ. Qoheleth's lament over the inability of "those who come after" to "rejoice in him" (the popular leader) highlights humanity's desperate need for a King whose reign is eternal and whose glory never fades. Unlike the temporary popularity of earthly rulers, Christ's kingdom is everlasting, and His name endures forever (Psalm 72:17). The "vanity and vexation of spirit" that comes from chasing human approval is utterly dispelled by the enduring joy and purpose found in Christ. He is the one in whom all things hold together (Colossians 1:17), and through Him, our lives gain eternal significance, transforming transient efforts into lasting spiritual fruit. Our true "rejoicing" is not in a fleeting human figure, but in the Lamb of God, who laid down His life and was raised to glory, drawing all people to Himself (John 12:32). In Christ, the pursuit of a legacy is replaced by participation in His eternal mission, where even a cup of cold water given in His name will not lose its reward (Matthew 10:42). He is the true "end" to all vanity, offering a purpose that transcends the cycles of human forgetfulness and provides an eternal "rejoicing" that the world cannot give or take away (John 16:22).