Ecclesiastes 4 Exposition on Work and Toil
Ecclesiastes 4:4 states, "I also realized that all of the toil and all of the skillful work that is done—it is envy between one man and ⌞another⌟. This also is vanity and chasing wind!" (LEB) [1]. This verse is part of a larger reflection by the Preacher (Qoheleth) on the futility and vexation inherent in human existence "under the sun" [3, 12]. The chapter continues the themes of vanity and the abuse of power, suggesting that even diligent labor, which might seem commendable, is often tainted by negative motivations like envy [3, 4].
The broader context of Ecclesiastes 4 begins with Qoheleth observing the oppression prevalent in the world, noting that the oppressed have no comforter and that the dead are often better off than the living, and those yet unborn are better off still [3]. This somber assessment sets the stage for the subsequent examination of human toil. The Preacher considers various aspects of life, including labor, relationships, and ambition, consistently finding them to be "vanity and a chasing after wind" [1]. This phrase, "vanity and chasing wind," is a recurring motif throughout Ecclesiastes, emphasizing the ephemeral and ultimately unsatisfying nature of worldly pursuits [1].
The Hebrew word translated as "toil" (עָמָל, amal) in Ecclesiastes 4:4 carries connotations of burdensome labor, trouble, and even mischief [1]. Rashi, a prominent medieval Jewish commentator, interprets "all labor" in this verse as referring to "sins, which are toil in the eyes of the Holy One, Blessed Is He" [2]. This suggests that the "toil" being discussed is not merely physical exertion but can also encompass morally questionable efforts or those undertaken without proper spiritual intention [2]. The phrase "skillful work" (כָּשְׁרוֹן מַעֲשֶׂה, kashron ma'aseh) refers to excellent or successful craftsmanship and endeavor [1]. However, even such commendable work is undermined by the motivation behind it. Rashi further clarifies that "all skillful work" is problematic "which is not for the sake of Heaven, but for one’s envy of his friend, both of which are vanity" [7]. This highlights the Preacher's concern with the underlying intentions of human actions.
John Gill, a Baptist commentator, expands on this, noting that men apply themselves with great diligence to various fields, such as liberal arts, sciences, languages, and mechanical arts, expecting praise and commendation [4]. Yet, instead of receiving due recognition, their efforts are often met with envy from others [4]. This envy, whether it is the worker's envy of another's success or others' envy of the worker's achievements, corrupts the value of the labor itself, rendering it "vanity" [1, 4]. The passage suggests that even when work is done well, the presence of envy—either as a motivator or as a consequence—strips it of true satisfaction and lasting worth [1, 7].
The concept of "toil" (amal) is central to the book of Ecclesiastes. In Ecclesiastes 1:3, Qoheleth asks, "What advantage is there for man in all his toil that he toils under the sun?" [5]. This question sets the stage for the entire book's exploration of the meaning of human effort. Rabbi Binyamin ben Levi, as recorded in Midrash Rabbah, notes that some sought to suppress the book of Ecclesiastes precisely because they found in it matters that seemed to undermine traditional understandings of human endeavor [5]. The book's skeptical tone regarding the ultimate value of toil, especially when driven by or leading to envy, was a point of contention [5].
The patristic tradition also engaged with the concept of toil. Tertullian, for instance, contrasts the "scanty and toilsome subsistence" earned by human labor with the effortless provision in other contexts [8]. Augustine, in his Exposition on Psalms, connects human toil to the consequences of sin, referencing the curse "In toil shall thou eat thy bread" [11]. He also alludes to Jesus' invitation, "Come unto Me all ye that toil and are heavy laden; for My yoke is easy, and My burden light," suggesting a spiritual alternative to the burdensome toil of worldly existence [11]. This patristic perspective often frames human toil as a result of the fall, a necessary but often difficult aspect of life that can only find true rest in Christ [11]. Augustine also acknowledges the necessity of labor, citing Paul's example of working "night and day" to avoid burdening others, even as an apostle [10]. This shows a recognition of labor's practical and ethical dimensions, even while acknowledging its inherent difficulties.
John Calvin, in his Institutes of the Christian Religion, discusses human effort in relation to divine grace, cautioning against the "pestilential delusion" that man can be a "fellow-labourer with the grace of God" by his own power [6]. While not directly commenting on Ecclesiastes 4:4, Calvin's emphasis on grace over human effort resonates with the Preacher's skepticism about the ultimate value of self-driven toil, especially when it is tainted by human sinfulness like envy [6]. Matthew Henry, a Nonconformist commentator, in his introduction to 1 Peter 4, outlines the "work of a Christian" as both "doing the will of God and suffering his pleasure," encompassing duties like "mortification of sin, living to God, sobriety, prayer, charity, hospitality, and the best improvement of our talents" [9]. This perspective contrasts with the self-serving or envy-driven toil described in Ecclesiastes 4:4, suggesting that Christian labor should be directed towards spiritual ends and motivated by love rather than worldly competition [9].
Sources
- Ecclesiastes “Ecclesiastes 4:4 (LEB) — I also realized that all of the toil and all of the skillful work that is done—it is envy between one man and ⌞another⌟. This also is vanity and chasing wind!”
- Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on Ecclesiastes 4:4: And I observed that all labor. These are the sins, which are toil in the eyes of the Holy One, Blessed Is He.”
- Ecclesiastes (Baptist/Reformed) “John Gill on Ecclesiastes 4 (introduction): INTRODUCTION TO ECCLESIASTES 4 In this chapter the wise man reassumes the consideration of the case of the abuse of power, to show that there is no happiness in this world, in grandeur and authority enjoyed; since, as he had observed before, on the one hand, the oppressor shall be judged and condemned at the great day of account; so, on the other hand, the oppressed have their lives made so uncomfortable, that the dead are preferred unto them, and unborn persons to them both, Ecc 4:1; Another vanity he observes, that whereas men expect to be happy ”
- Ecclesiastes (Baptist/Reformed) “John Gill on Ecclesiastes 4:4: Again I considered all travail, and every right work,.... The pains that men take to do right works. Some apply themselves, with great diligence and industry, to the study of the liberal arts and sciences; and to attain the knowledge of languages; and to writing books, for the improvement of those things, and the good of mankind: and others employ themselves in mechanic arts, and excel in them, and bring their works to great perfection and accuracy; when they might expect to be praised and commended, and have thanks given them by men. But instead thereof, so it i”
- Midrash Rabbah (Jewish (Rabbinic)) “Midrash Rabbah, Vayikra Rabbah 28:1: “Speak to the children of Israel, and say to them: When you come to the land that I am giving to you, and you reap its harvest, you shall bring a sheaf of the first of your harvest to the priest” (Leviticus 23:10). “Speak to the children of Israel…you shall bring a sheaf of the first of your harvest to the priest” – that is what is written: “What advantage is there for man in all his toil that he toils under the sun?” (Ecclesiastes 1:3). Rabbi Binyamin ben Levi said: They sought to suppress the book of Ecclesiastes because they found in it matters that tend”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 39: obey. And whence this readiness, but just that the Spirit of God being everywhere consistent with himself, after first begetting a principle of obedience, cherishes and strengthens it for perseverance? If, again, it is meant that man is able of himself to be a fellow-labourer with the grace of God, I hold it to be a most pestilential delusion. 12. In support of this view, some make an ignorant and false application of the Apostle’s words: “I laboured more abundantly than they all: yet not I, but the grace of God which was with me,””
- Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on Ecclesiastes 4:4: And all skillful work. Which is not for the sake of Heaven, but for one’s envy of his friend, both of which are vanity.”
- Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. LXXVI. (part 2): when he says that "we indeed by labour and suffering earn a scanty and toilsome subsistence, while all things are produced for them without their sowing and ploughing."”
- 1 Peter (Nonconformist/Puritan) “Matthew Henry on 1 Peter 4 (introduction): The work of a Christian is twofold - doing the will of God and suffering his pleasure. This chapter directs us in both. The duties we are here exhorted to employ ourselves in are the mortification of sin, living to God, sobriety, prayer, charity, hospitality, and the best improvement of our talents, which the apostle presses upon Christians from the consideration of the time they have lost in their sins, and the approaching end of all things (Pe1 4:1-11). The directions for sufferings are that we should not be surprised at them, but rejoice in them, o”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — OF THE WORK OF MONKS. (part 18): are minded to impart unto you not alone the Gospel of God, but our own souls also; because ye are become most dear to us. For ye remember, brethren, our labor and toil, night and day working, that we might not burden any of you." For this he said above, "When we might be burdensome to you, as Christ's Apostles." Because, then, the weak were in peril, lest, agitated by false suspicions, they should hate an, as it were, venal Gospel, for this cause, trembling for them as with a father's and a mother's bowels of compa”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 8: Augustine — Exposition on Psalms — A PSALM TO DAVID HIMSELF, WHICH HE SUNG TO THE LORD, FOR THE WORDS OF CHUSI, SON OF JEMINI.(2) (part 16): so ordereth sins, that what have been delights to man in sinning, should be instruments to the Lord avenging. "Behold," he says, "he hath travailed with injustice." Now what had he conceived, that he should travail with injustice? "He hath conceived," he says, "toil." Hence then comes that, "In toil shall thou eat thy bread."(5) Hence too that, "Come unto Me all ye that toil and are heavy laden; for My yoke is easy, and My burden light."(6) F”
- Ecclesiastes (Baptist/Reformed) “John Gill on Ecclesiastes 3 (introduction): INTRODUCTION TO ECCLESIASTES 3 The general design of this chapter is to confirm what is before observed, the vanity and inconstancy of all things; the frailty of man, and changes respecting him; his fruitless toil and labour in all his works; that it is best to be content with present things, and cheerful in them, and thankful for them; that all comes from the hand of God; that such good men, who have not at present that joy that others have, may have it, since there is a time for it; and that sinners should not please themselves with riches gather”