TRV
Translation
Complete Jewish Bible
Two are better than one, in that their cooperative efforts yield this advantage:
American Standard Version
Two are better than one, because they have a good reward for their labor.
World English Bible Messianic
Two are better than one, because they have a good reward for their labor.
Young's Literal Translation
The two are better than the one, in that they have a good reward by their labour.
See also
In the KJVVerse 17,391 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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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.
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 4:9 presents a profound declaration from the Preacher, asserting the inherent superiority and tangible benefits of companionship and collaboration over solitary effort. This verse encapsulates a timeless wisdom, emphasizing that shared endeavors yield a "good reward," signifying not only increased productivity and material gain but also mutual support, resilience, and a more fulfilling experience of life's labors. It stands as a counterpoint to the often-observed futility and isolation "under the sun," highlighting the redemptive power of partnership in a world prone to vanity.
CONTEXT
Literary Context: Ecclesiastes 4:9 is situated within a broader discourse by Qoheleth (the Preacher) on the various struggles, injustices, and often seemingly futile aspects of life "under the sun." Prior verses in chapter 4 lament the oppression faced by the powerless, to the extent that Qoheleth considers the dead more fortunate than the living, and those yet unborn most fortunate of all, as they have not witnessed the evil under the sun Ecclesiastes 4:1-3. He then observes the envy that drives relentless toil, deeming it "vanity and a striving after wind" Ecclesiastes 4:4, and contrasts this with the foolishness of idleness Ecclesiastes 4:5. Immediately preceding verse 9, Qoheleth observes the lonely, isolated individual who labors without end, lacking companionship and purpose, concluding that such a life is "vanity and a grievous travail" Ecclesiastes 4:7-8. Against this backdrop of solitary sorrow and unrewarded toil, verse 9 introduces a stark contrast, presenting companionship as a vital antidote to the pervasive "hebel" (vanity) of life. The subsequent verses Ecclesiastes 4:10-12 further elaborate on the practical benefits of partnership, such as mutual assistance in times of falling, warmth, and increased strength against adversaries, culminating in the powerful image of the "threefold cord."
Historical & Cultural Context: The book of Ecclesiastes reflects a period of established wisdom tradition in ancient Israel, likely during or after the Solomonic era, though its precise dating is debated. The observations of Qoheleth resonate with the realities of an agrarian society where physical labor was central to survival and prosperity. In such a context, individual toil could be arduous and dangerous, whether in farming, herding, or craftsmanship. The concept of "reward for their labour" would have been understood in terms of agricultural yield, successful trade, or wages for services rendered. Furthermore, ancient Near Eastern societies, including Israel, were highly communal. Family, clan, and tribal structures were foundational, and individual identity was often intertwined with community belonging. While Qoheleth critiques societal ills, his affirmation of companionship aligns with the inherent value placed on community and mutual support in the broader cultural landscape, contrasting the ideal of communal living with the often-observed isolation of the ambitious or the oppressed.
Key Themes: This verse powerfully contributes to several key themes within Ecclesiastes and biblical wisdom literature. Firstly, it underscores The Value of Companionship, presenting it as a fundamental human need and a practical necessity for flourishing. It directly counters the theme of isolation and the futility of solitary striving, suggesting that meaningful relationships provide an antidote to the "hebel" (vanity) of life "under the sun." Secondly, it highlights the theme of Mutual Support and Resilience, illustrating how shared burdens and combined efforts lead to greater effectiveness and the ability to overcome adversity. The "good reward" extends beyond material gain to encompass the emotional, psychological, and spiritual benefits of not facing life's challenges alone. This is vividly illustrated in the subsequent verses, such as the idea that if one falls, the other can lift him up Ecclesiastes 4:10. Finally, it touches upon the theme of Productivity and Fruitfulness, suggesting that collaborative effort yields a more abundant and satisfying outcome than individual exertion. It implies that while toil is inherent to life Ecclesiastes 2:22-23, partnership can transform burdensome labor into a source of genuine reward and contentment.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 4:9 employs several literary devices to convey its profound truth. It uses Juxtaposition by contrasting "two" with "one," immediately highlighting the superior quality of the former. This creates a clear dichotomy that underscores the central message regarding the benefits of companionship versus isolation. The verse functions as a Proverbial Statement, a concise and memorable declaration of a universal truth, characteristic of wisdom literature. Its simple, declarative structure lends it an authoritative and timeless quality, making it easily quotable and applicable. Furthermore, the phrase "good reward for their labour" can be seen as a form of Synecdoche or Metonymy, where a part (material or tangible reward) stands for the whole (the multifaceted benefits of companionship, including emotional support, shared burdens, increased resilience, and protection), which are further elaborated in the subsequent verses of the chapter. The verse's brevity and directness also contribute to its Didactic purpose, serving as a clear instruction for living wisely and effectively in the world.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 4:9, while a practical observation, carries profound theological weight, reflecting God's design for human relationship and community. It implicitly affirms the relational nature of humanity, created in the image of a relational God (Father, Son, and Holy Spirit). The "good reward" for labor in partnership points to the divine blessing on collaborative effort, suggesting that human flourishing is often found not in isolated striving but in the strength and support of others. This principle resonates with the biblical emphasis on community, mutual care, and the body of Christ, where diverse individuals are called to work together for a common purpose. It counters the pervasive "hebel" (vanity) of solitary existence by demonstrating that shared life can yield genuine and lasting good, offering a glimpse of the purposeful and blessed life God intends for His people.
REFLECTION AND APPLICATION
The wisdom of Ecclesiastes 4:9 transcends its ancient context, offering timeless guidance for human flourishing in all eras. It challenges the modern inclination towards radical individualism and self-sufficiency, reminding us that true strength and greater reward often lie in shared journeys. Whether in marriage, family, friendships, professional teams, or spiritual communities, embracing partnership mitigates burdens, amplifies joys, and fosters resilience. It calls us to actively seek out and cultivate meaningful relationships, to be present for others, and to allow others to be present for us, recognizing that our collective efforts can achieve far more than our isolated struggles. This verse encourages us to value interdependence, to offer and receive support, and to understand that the "good reward" of life is often found not in what we accumulate alone, but in what we accomplish and experience together, enriching both the process and the outcome.
Questions for Reflection
FAQ
Does "reward" in this verse only refer to financial or material gain?
Answer: While the Hebrew word for "reward" (sâkâr) can certainly refer to wages or payment, in the context of Ecclesiastes 4:9 and the subsequent verses, its meaning is much broader. The "good reward" encompasses not only increased productivity or material benefits but also crucial intangible advantages. These include mutual support in times of difficulty (as seen in Ecclesiastes 4:10), shared warmth and comfort (Ecclesiastes 4:11), and enhanced strength and protection against adversaries (Ecclesiastes 4:12). Therefore, the "good reward" signifies the comprehensive benefits that make life's toil more fruitful, meaningful, and less burdensome when undertaken in companionship.
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 4:9, with its emphasis on the superiority of companionship and the "good reward" of shared labor, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ and the community He established. Christ Himself, while divine, lived a life of profound relationality, constantly in communion with the Father John 5:19 and choosing twelve disciples to share in His ministry and labor Luke 6:12-16. His commission to His followers was not for solitary evangelism but for collective mission, sending them out "two by two" Mark 6:7, demonstrating the practical wisdom of partnership in advancing God's kingdom. The "good reward" for their labor was not merely earthly success but the advancement of the Kingdom of God and the salvation of souls, culminating in the spiritual harvest. Furthermore, the church, as the very Body of Christ, perfectly embodies the principle that "two are better than one." Believers, diverse in gifts and callings, are united in Christ 1 Corinthians 12:12-27 to accomplish the Father's will, bearing one another's burdens Galatians 6:2 and collectively striving for the gospel Philippians 1:27. The ultimate "good reward" for this collective labor is the glorification of God and the eternal inheritance promised to those who are in Christ Colossians 3:23-24, revealing God's design for His people to live and labor in interdependent community, reflecting His own triune nature.