Ecclesiastes 4:4
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.
I saw that all labor and success spring from a man’s envy of his neighbor.
The phrase begins with the observation of the Preacher, traditionally understood to be Solomon, who is reflecting on human endeavors. The use of "I saw" indicates a personal insight or revelation, suggesting a deep understanding of human nature. The context of Ecclesiastes is a philosophical exploration of life's meaning, often highlighting the futility of worldly pursuits. The mention of "all labor and success" points to the efforts and achievements that people strive for in life. In the ancient Near Eastern context, labor was often tied to survival and social status, and success was measured by wealth and influence.

The phrase "spring from a man’s envy of his neighbor" highlights the motivation behind human efforts. Envy, a destructive emotion, is seen as a driving force for competition and ambition. This reflects the biblical theme of covetousness, as seen in the Ten Commandments (Exodus 20:17), where God warns against desiring what belongs to others. The cultural context of the time was one where social comparison was prevalent, much like today, and this observation remains relevant across ages. The idea that envy leads to labor and success suggests a cycle of dissatisfaction and striving, which is echoed in James 3:16, where envy leads to disorder and evil practices.

This too is futile and a pursuit of the wind.
The phrase "this too is futile" is a recurring theme in Ecclesiastes, where the Preacher often concludes that many human endeavors are meaningless or "vanity." The Hebrew word "hevel," often translated as "futile" or "vanity," conveys the idea of something transient or insubstantial, like a vapor. This reflects the biblical understanding that earthly achievements are temporary and cannot provide ultimate fulfillment.

The metaphor "a pursuit of the wind" emphasizes the elusive and ungraspable nature of such endeavors. Chasing the wind is an exercise in futility, as it cannot be caught or held. This imagery is used to illustrate the pointlessness of striving for success driven by envy. In a broader biblical context, this can be contrasted with the pursuit of godly wisdom and righteousness, which are portrayed as lasting and fulfilling (Proverbs 3:13-18). The phrase serves as a reminder of the importance of seeking eternal values over temporal gains, aligning with Jesus' teaching in Matthew 6:19-21 about storing treasures in heaven rather than on earth.

Persons / Places / Events
1. Solomon
- Traditionally considered the author of Ecclesiastes, Solomon was the king of Israel known for his wisdom, wealth, and writings. His reflections in Ecclesiastes are often seen as a culmination of his life experiences and observations.

2. Israel
- The setting for Solomon's reign and the context in which he observed human behavior, including labor and success.

3. Neighbor
- Represents the people around us, whose achievements and possessions can often become the standard by which we measure our own success.
Teaching Points
The Futility of Envy-Driven Success
Envy as a motivator for success is ultimately unfulfilling and leads to a never-ending cycle of comparison and dissatisfaction.

Contentment in God’s Provision
True contentment comes from recognizing and appreciating what God has provided, rather than constantly striving to outdo others.

The Dangers of Comparison
Constantly comparing ourselves to others can lead to a distorted view of success and self-worth, detracting from our God-given purpose.

Pursuit of Godly Wisdom
Instead of chasing after worldly success, believers are encouraged to seek wisdom from God, which leads to lasting fulfillment.

Community and Cooperation Over Competition
The Christian life calls for building each other up and working together, rather than competing out of envy.
Bible Study Questions
1. How does Solomon's observation about envy and labor challenge our modern understanding of success?

2. In what ways can envy manifest in our daily lives, and how can we guard against it?

3. Reflect on a time when you felt envious of someone else's success. How did it affect your actions and mindset?

4. How can we cultivate contentment and gratitude in a culture that often promotes comparison and competition?

5. What practical steps can we take to encourage cooperation and community within our church or workplace, rather than competition?
Connections to Other Scriptures
Genesis 4: Cain and Abel
- The account of Cain and Abel illustrates the destructive power of envy, as Cain's jealousy leads to the first murder.

Proverbs 14:30
- This verse highlights the destructive nature of envy, contrasting it with a peaceful heart.

James 3:16
- James warns that envy leads to disorder and every evil practice, echoing the futility Solomon describes.
EnvyD. Thomas Ecclesiastes 4:4
Ambition and IndolenceJ. Willcock Ecclesiastes 4:4-6
Practical Wisdom in the Conduct of LifeW. Clarkson Ecclesiastes 4:4-6
An Old Portrait of Modern MenHomilistEcclesiastes 4:4-8
EnvyH. E. Nolloth, B. D.Ecclesiastes 4:4-8
How the Success of Others Should Affect UsJ. Bonnet.Ecclesiastes 4:4-8
People
Solomon
Places
Jerusalem
Topics
Achievement, Benefit, Cause, Chasing, Considered, Desire, Envied, Envy, Excelling, Jealousy, Labor, Labour, Man's, Meaningless, Neighbor, Neighbour, Purpose, Pursuit, Result, Rivalry, Skilful, Skill, Spirit, Spring, Striving, Success, Toil, Travail, Vanity, Vexation, Wind
Dictionary of Bible Themes
Ecclesiastes 4:4

     8711   covenant breakers
     8733   envy

Ecclesiastes 4:1-4

     5916   pessimism

Library
The Order of Thought which Surrounded the Development of Jesus.
As the cooled earth no longer permits us to understand the phenomena of primitive creation, because the fire which penetrated it is extinct, so deliberate explanations have always appeared somewhat insufficient when applying our timid methods of induction to the revolutions of the creative epochs which have decided the fate of humanity. Jesus lived at one of those times when the game of public life is freely played, and when the stake of human activity is increased a hundredfold. Every great part,
Ernest Renan—The Life of Jesus

Literature.
In making the following thread to the rich literature on Constantine the plan has been to confine almost wholly to Monographs, since to refer to all histories, encyclopædias, and the like which treat of him would be endless. Only such few analyzed references are introduced as have special reasons. Even with this limit it cannot be at all hoped that the list is exhaustive. Considerable pains has been taken, however, to make it full, as there is no really extended modern list of works on Constantine,
Eusebius Pamphilius—The Life of Constantine

And for Your Fearlessness against them Hold this Sure Sign -- Whenever There Is...
43. And for your fearlessness against them hold this sure sign--whenever there is any apparition, be not prostrate with fear, but whatsoever it be, first boldly ask, Who art thou? And from whence comest thou? And if it should be a vision of holy ones they will assure you, and change your fear into joy. But if the vision should be from the devil, immediately it becomes feeble, beholding your firm purpose of mind. For merely to ask, Who art thou [1083] ? and whence comest thou? is a proof of coolness.
Athanasius—Select Works and Letters or Athanasius

The Upbringing of Jewish Children
The tenderness of the bond which united Jewish parents to their children appears even in the multiplicity and pictorialness of the expressions by which the various stages of child-life are designated in the Hebrew. Besides such general words as "ben" and "bath"--"son" and "daughter"--we find no fewer than nine different terms, each depicting a fresh stage of life. The first of these simply designates the babe as the newly--"born"--the "jeled," or, in the feminine, "jaldah"--as in Exodus 2:3, 6, 8.
Alfred Edersheim—Sketches of Jewish Social Life

Letter xxxvi (Circa A. D. 1131) to the Same Hildebert, who had not yet Acknowledged the Lord Innocent as Pope.
To the Same Hildebert, Who Had Not Yet Acknowledged the Lord Innocent as Pope. He exhorts him to recognise Innocent, now an exile in France, owing to the schism of Peter Leonis, as the rightful Pontiff. To the great prelate, most exalted in renown, Hildebert, by the grace of God Archbishop of Tours, Bernard, called Abbot of Clairvaux, sends greeting, and prays that he may walk in the Spirit, and spiritually discern all things. 1. To address you in the words of the prophet, Consolation is hid from
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join
Hugh Binning—The Works of the Rev. Hugh Binning

Ecclesiastes
It is not surprising that the book of Ecclesiastes had a struggle to maintain its place in the canon, and it was probably only its reputed Solomonic authorship and the last two verses of the book that permanently secured its position at the synod of Jamnia in 90 A.D. The Jewish scholars of the first century A.D. were struck by the manner in which it contradicted itself: e.g., "I praised the dead more than the living," iv. 2, "A living dog is better than a dead lion," ix. 4; but they were still more
John Edgar McFadyen—Introduction to the Old Testament

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