Ecclesiastes 4:4

Translation
King James Version
¶ Again, I considered all travail, and every right work, that for this a man is envied of his neighbour. This is also vanity and vexation of spirit.
Ask
KJV (with Strong's)
Again, I considered H7200 all travail H5999, and every right H3788 work H4639, that for this a man H376 is envied H7068 of his neighbour H7453. This is also vanity H1892 and vexation H7469 of spirit H7307.
Ask
Complete Jewish Bible
Next I realized that all effort and achievement stem from one person's envy of another. This too is futility and feeding on wind.
Ask
Berean Standard Bible
I saw that all labor and success spring from a man’s envy of his neighbor. This too is futile and a pursuit of the wind.
Ask
American Standard Version
Then I saw all labor and every skilful work, that for this a man is envied of his neighbor. This also is vanity and a striving after wind.
Ask
World English Bible Messianic
Then I saw all the labor and achievement that is the envy of a man’s neighbor. This also is vanity and a striving after wind.
Ask
Geneva Bible (1599)
Also I beheld all trauaile, and all perfection of workes that this is ye enuie of a man against his neighbour: this also is vanitie and vexation of spirit.
Ask
Young's Literal Translation
And I have seen all the labour, and all the benefit of the work, because for it a man is the envy of his neighbour. Even this is vanity and vexation of spirit.
Ask
See also
1 John 3:12Ecclesiastes 1:14Ecclesiastes 2:21Ecclesiastes 2:261 Samuel 18:291 Samuel 18:301 Samuel 18:14
In the KJVVerse 17,386 of 31,102

Study This Verse

SUMMARY

Ecclesiastes 4:4 presents a profound and unsettling observation on the human condition: even diligent and commendable labor, which should inherently yield satisfaction and respect, frequently results in the bitter consequence of envy from one's neighbors. This paradoxical outcome, where success breeds resentment rather than contentment, leads the Preacher to conclude that such an experience is yet another manifestation of "vanity and vexation of spirit," underscoring the inherent futility and deep frustration that often accompany human endeavors when viewed apart from divine purpose and a fallen world.

CONTEXT

  • Literary Context: Ecclesiastes 4:4 is situated within Qoheleth's broader reflections on the various paradoxes and difficulties of life "under the sun" (chapters 3-5). Immediately preceding this verse, the Preacher laments the pervasive oppression and injustice in the world, concluding that the dead are more fortunate than the living, and those yet unborn are most fortunate of all, for they have not witnessed the evil under the sun Ecclesiastes 4:1-3. This somber backdrop sets the stage for the observation in verse 4, where even seemingly positive human attributes—diligence and skillful work—are shown to lead to a similarly disheartening outcome due to human depravity. It transitions from external oppression to internal human failings, specifically envy, as a source of "vanity," further demonstrating that no aspect of life "under the sun" is free from frustration.
  • Historical & Cultural Context: In the ancient Near East, as in many traditional societies, one's livelihood and social standing were intimately tied to one's labor and its fruits. Success in agriculture, craftsmanship, or trade would have been highly visible and often a source of communal pride, but also a potential trigger for social tension. Envy was a deeply recognized and destructive force, often associated with malevolent intentions or the "evil eye." The Preacher's observation would resonate profoundly in a society where resources were often perceived as finite, leading to a zero-sum mentality where one person's gain was seen as another's loss. This cultural reality underscores the Preacher's point that even "right work" could not escape the pervasive social friction caused by human sin.
  • Key Themes: This verse powerfully contributes to several overarching themes in Ecclesiastes. Firstly, it elaborates on the pervasive theme of Vanity (Hebrew: hebel), demonstrating that even positive human attributes like diligence and skill can lead to an unsatisfactory outcome due to the fallen nature of humanity. Secondly, it highlights the Futility of Earthly Pursuits when detached from a divine perspective; while work is necessary, its ultimate reward can be undermined by human sinfulness. Thirdly, it underscores the Destructive Power of Envy, presenting it as a significant obstacle to human contentment and social harmony, echoing warnings found elsewhere in wisdom literature, such as in Proverbs 14:30 and Proverbs 27:4. The Preacher consistently challenges conventional wisdom that equates hard work with guaranteed satisfaction, revealing the deeper complexities of life "under the sun."

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Travail (Hebrew, ʻâmâl', H5999): This word signifies laborious toil, wearing effort, or the worry and pain resulting from hard work. It emphasizes the burdensome, often exhausting nature of human labor, suggesting that even "right work" is not without its difficulties and struggles. It speaks to the sweat and strain involved in achieving success, highlighting the effort expended.
  • Envied (Hebrew, qinʼâh', H7068): Derived from a root meaning "to be zealous" or "to be jealous," qinʼâh here specifically denotes the negative emotion of envy or jealousy. It describes the bitter resentment or ill-will felt by a neighbor towards another's success, possessions, or achievements. This word highlights the social friction and relational breakdown that can arise from individual prosperity, turning a positive outcome into a source of relational strife.
  • Vanity (Hebrew, hebel', H1892): A central and recurring theme in Ecclesiastes, hebel literally means "breath," "vapor," or "mist." Figuratively, it conveys the idea of something fleeting, insubstantial, futile, or ultimately meaningless when viewed from a purely earthly perspective. In this context, it describes the emptiness or lack of lasting satisfaction that results from success being met with envy, making the effort feel ultimately unrewarding and pointless.

Verse Breakdown

  • "Again, I considered all travail, and every right work,": The Preacher (Qoheleth) resumes his contemplative observations, turning his attention to the entirety of human labor. "Travail" (Hebrew: ʻâmâl) denotes the arduous, often painful effort involved in work, while "every right work" (Hebrew: kishrôwn maʻăseh) refers to skillful, successful, or excellent craftsmanship and achievement. He acknowledges the diligence and competence inherent in such endeavors, encompassing both the effort and the quality of the outcome.
  • "that for this a man is envied of his neighbour.": This clause reveals the unexpected and disheartening consequence of successful, diligent labor. Instead of unmitigated satisfaction or admiration, the diligent worker's achievements become a source of jealousy and resentment for those around him. The "neighbor" (Hebrew: rêaʻ) here represents anyone in close proximity or relationship, emphasizing the personal and relational sting of this envy, which undermines the joy of achievement.
  • "This [is] also vanity and vexation of spirit.": The Preacher's familiar refrain concludes his observation. The outcome of being envied, despite one's righteous and diligent work, is deemed "vanity" (Hebrew: hebel), signifying its fleeting, insubstantial, and ultimately unfulfilling nature. "Vexation of spirit" (Hebrew: rᵉʻûwth rûwach), literally "chasing after wind," powerfully depicts the futility, frustration, and deep dissatisfaction that arises when even success is tainted by negative human responses, leaving the achiever with an empty feeling despite their efforts.

Literary Devices

Ecclesiastes 4:4 employs several potent literary devices to convey its somber message. Irony is central, as the verse presents the paradoxical outcome where diligent, "right work"—which one would expect to yield satisfaction and respect—instead produces the bitter fruit of envy. This unexpected result underscores the Preacher's pessimistic view of life "under the sun." The phrase "all travail, and every right work" uses a form of Merism or Generalization to emphasize the pervasive nature of this phenomenon, suggesting it's not an isolated incident but a common human experience encompassing all forms of effort and achievement. Finally, the recurring phrase "vanity and vexation of spirit" serves as a powerful Refrain or Leitmotif throughout Ecclesiastes, reinforcing the Preacher's overarching theme of the ultimate futility and emptiness of earthly pursuits when viewed without a divine, eternal perspective.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ecclesiastes 4:4 reveals a deep theological insight into the pervasive nature of sin and its distorting effect on human relationships and achievements. Even commendable human effort and success are not immune to the brokenness of a fallen world, where envy, a manifestation of human depravity, can corrupt the joy of accomplishment. This verse challenges a simplistic view of cause and effect, demonstrating that human merit does not guarantee peace or satisfaction. It points to the inherent limitations of human striving and the need for a perspective that transcends earthly outcomes, reminding us that true value and lasting contentment cannot be found solely in what we achieve or possess, but rather in our relationship with God and His purposes, which alone can redeem the "vanity" of life "under the sun."

REFLECTION AND APPLICATION

Ecclesiastes 4:4 serves as a profound mirror for contemporary life, urging us to critically examine our motivations for work and success. In a world that often equates achievement with happiness and defines worth by visible accomplishments, this verse reminds us that external validation and material gain are ultimately insufficient to bring lasting peace, especially when they provoke the destructive emotion of envy in others. It challenges us to cultivate humility in success and to guard our hearts against the temptation to resent others' prosperity. True contentment is not found in outperforming our neighbors or accumulating accolades, but in aligning our labor with a higher purpose, finding joy in the work itself as a gift from God, and resting in the knowledge that our ultimate reward comes from God, not from human applause or the absence of envy. This perspective frees us from the "vexation of spirit" that comes from striving for fleeting earthly recognition and allows us to pursue meaningful work with integrity and generosity.

Questions for Reflection

  • How does the Preacher's observation about envy challenge my own motivations for striving and achieving success?
  • In what ways might I be susceptible to feeling envy towards others, or perhaps inadvertently provoking it in them through my actions or attitudes?
  • What does "vanity and vexation of spirit" mean for my pursuit of earthly goals, and how can I reorient my focus towards more enduring, God-centered values?
  • How can I cultivate a spirit of contentment, gratitude, and generosity that counters the destructive power of envy, both in myself and in my community?

FAQ

Does Ecclesiastes 4:4 imply that hard work is bad or should be avoided?

Answer: No, Ecclesiastes 4:4 does not suggest that hard work or skillful labor is inherently bad. In fact, other passages in Ecclesiastes commend diligence and the enjoyment of one's labor as a gift from God (e.g., Ecclesiastes 3:13 and Ecclesiastes 5:18-19). Rather, this verse highlights a specific, often painful, consequence of human achievement "under the sun"—the envy it can provoke in others. The Preacher's point is that even good things, when viewed solely from an earthly perspective and within the context of a fallen world, can lead to frustration and a sense of futility, ultimately becoming "vanity and vexation of spirit." It's a critique of the outcome of work in a sinful world, not of the work itself, urging us to find a higher purpose beyond mere earthly recognition.

CHRIST-CENTERED FULFILLMENT

Ecclesiastes 4:4, with its stark portrayal of the futility of human endeavor when marred by envy, finds its ultimate answer and fulfillment in Christ. The "vanity and vexation of spirit" that arises from success breeding resentment is overcome by the self-giving, humble nature of Jesus. Unlike the one whose "right work" provokes envy, Christ, though possessing all glory and deserving all praise, "made himself of no reputation, and took upon him the form of a servant" (Philippians 2:7). He did not strive for earthly recognition or success that would incite jealousy, but rather for the eternal redemption of humanity, enduring the envy and hatred of others (e.g., Matthew 27:18 and Mark 15:10) for our sake. In Christ, the motivation for work shifts from self-aggrandizement to serving God and others (Colossians 3:23-24). He teaches us to lay up treasures in heaven, where "neither moth nor rust doth corrupt, and where thieves do not break through nor steal" (Matthew 6:19-21), thereby transcending the earthly cycle of striving and envy. Through His Spirit, believers are empowered to live free from envy, as it is a work of the flesh (Galatians 5:19-21), and to cultivate the fruit of the Spirit, including love, joy, peace, and goodness (Galatians 5:22-23), finding true, lasting purpose and satisfaction in His kingdom, where all "right work" is done for His glory, not for fleeting human acclaim or to escape the sting of human envy.

Copy as

Commentary on Ecclesiastes 4 verses 4–6

Here Solomon returns to the observation and consideration of the vanity and vexation of spirit that attend the business of this world, which he had spoken of before, Ecc 2:11.

I. If a man be acute, and dexterous, and successful in his business, he gets the ill-will of his neighbours, Ecc 4:4. Though he takes a great deal of pains, and goes through all travail, does not get his estate easily, but it costs him a great deal of hard labour, nor does he get it dishonestly, he wrongs no man, defrauds no man, but by every right work, by applying himself to his own proper business, and managing it by all the rules of equity and fair dealing, yet for this he is envied of his neighbour, and the more for the reputation he has got by his honesty. This shows, 1. What little conscience most men have, that they will bear a grudge to a neighbour, give him an ill word and do him an ill turn, only because he is more ingenious and industrious than themselves, and has more of the blessing of heaven. Cain envied Abel, Esau Jacob, and Saul David, and all for their right works. This is downright diabolism. 2. What little comfort wise and useful men must expect to have in this world. Let them behave themselves ever so cautiously, they cannot escape being envied; and who can stand before envy? Pro 27:4. Those that excel in virtue will always be an eye-sore to those that exceed in vice, which should not discourage us from any right work, but drive us to expect the praise of it, not from men, but from God, and not to count upon satisfaction and happiness in the creature; for, if right works prove vanity and vexation of spirit, no works under the sun can prove otherwise. But for every right work a man shall be accepted of his God, and then he needs not mind though he be envied of his neighbour, only it may make him love the world the less.

II. If a man be stupid, and dull, and blundering in his business, he does ill for himself (Ecc 4:5): The fool that goes about his work as if his hands were muffled and folded together, that does every thing awkwardly, the sluggard (for he is a fool) that loves his ease and folds his hands together to keep them warm, because they refuse to labour, he eats his own flesh, is a cannibal to himself, brings himself into such a poor condition that he has nothing to eat but his own flesh, into such a desperate condition that he is ready to eat his own flesh for vexation. He has a dog's life - hunger and ease. Because he sees active men that thrive in the world envied, he runs into the other extreme; and, lest he should be envied for his right works, he does every thing wrong, and does not deserve to be pitied. Note, Idleness is a sin that is its own punishment. The following words (Ecc 4:6), Better is a handful with quietness than both the hands full with travail and vexation of spirit, may be taken either, 1. As the sluggard's argument for the excuse of himself in his idleness. He folds his hands together, and abuses and misapplies a good truth for his justification, as if, because a little with quietness is better than abundance with strife, therefore a little with idleness is better than abundance with honest labour: thus wise in his own conceit is he, Pro 26:16. But, 2. I rather take it as Solomon's advice to keep the mean between that travail which will make a man envied and that slothfulness which will make a man eat his own flesh. Let us by honest industry lay hold on the handful, that we may not want necessaries, but not grasp at both the hands full, which will but create us vexation of spirit. Moderate pains and moderate gains will do best. A man may have but a handful of the world, and yet may enjoy it and himself with a great deal of quietness, with content of mind, peace of conscience, and the love and good-will of his neighbours, while many that have both their hands full, have more than heart could wish, have a great deal of travail and vexation with it. Those that cannot live on a little, it is to be feared, would not live as they should if they had ever so much.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 4–6. Public domain.
Copy as
Basil of CaesareaAD 379
HOMILY CONCERNING ENVY
Wise, therefore, was he who forbids us even to dine in company with an envious person, and in mentioning this companionship at table, he implies a reference to all other social contacts as well. Just as we are careful to keep material which is easily inflammable as far away as possible from fire, so we must refrain insofar as we can from contracting friendships in circles of which envious persons are members. By so doing, we place ourselves beyond the range of their shafts. We can be caught in the toils of envy only by establishing intimacy with it. In the words of Solomon, “A man is exposed to envy from his neighbor.” And so it is. The Scythian is not envious of the Egyptian, but each of them envies a fellow countryman. Among members of the same nation, the closest acquaintances and not strangers are objects of envy. Among acquaintances, neighbors and fellow workmen, or those who are otherwise brought into close contact, are envied, and among these again, those of the same age and kinsmen and brothers. In short, as the red blight is a common pest to corn, so envy is the plague of friendship.
Evagrius PonticusAD 399
SCHOLIA ON ECCLESIASTES 25:4.4
I have seen, he says, every sort of wickedness and boldness in the one who is evil. For, such a one [as Satan] thinks he is brave even when in [his] ungodliness he oppresses the poor or again, sees himself as a “creature” who was “made to be mocked by the angels” of God. Also I have seen all the jealousy that he has acquired towards human beings, which is vain and governs his heart, since God certainly “will become all in all.” And when God does so, this will fulfill the prayer of Christ, which said, “Grant that they also may be one in us, as you and I are one, Father.”
JeromeAD 420
Commentary on Ecclesiastes
"And I
saw that all labour and skilful enterprise spring from man's rivalry with his
neighbour. This, too, is futility and a
vexation of the spirit! " I turned my attention once again to other
things and I saw the strength and honour of those men who were toiling, and I
discovered the good of one man to be the evil of another, while the envious one
is tortured by another's happiness, and the boastful lies open to
trickery. For what is more vain, what is
for nothing like the spirit in this way, than for man to weep for misfortunes
that are not his own, or to bemoan his own sins, or be envious of better
men.
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 4:4 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.