Ecclesiastes 4:14-16 · Bible study
Ecclesiastes 4:14-16 Commentary: The Fickle Crowd and Forgotten King
Hebrew · 10 what the commentators say
Meaning in one sentence
Who is the 'he' that rises from prison to reign? Qoheleth explores the vanity of popularity, showing that even the wisest leader is soon forgotten.
Research Summary
- Meaning: Even a wise youth’s rise from lowliness to power ends in popular indifference; human acclaim is fleeting.
- Key words: hebel (vapor/vanity), ra‘yôn rûaḥ (striving after wind), yeled ha-shēnî (the second youth).
- Main debate: Are vv. 14-16 about a single person (the youth) or two contrasting figures (the youth and the old king)? Commentators differ.
- Theological theme: The transience of human glory points to the need for a hope that outlasts public opinion.
- Best use: Teaching on the danger of living for recognition; pastoral comfort for those feeling overlooked or forgotten.
Translation Comparison
BSB Berean Standard Bible 2020
14For the youth has come from the prison to the kingship, though he was born poor in his own kingdom.
15I saw that all who lived and walked under the sun followed this second one, the youth who succeeded the king.
16There 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.
WEB World English Bible 2000
14For out of prison he came out to be king; yes, even in his kingdom he was born poor.
15I saw all the living who walk under the sun, that they were with the youth, the other, who succeeded him.
16There 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.
KJV King James Version 1769
14For out of prison he cometh to reign; whereas also he that is born in his kingdom becometh poor.
15I considered all the living which walk under the sun, with the second child that shall stand up in his stead.
16There 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.
ASV American Standard Version 1901
14For out of prison he came forth to be king; yea, even in his kingdom he was born poor.
15I saw all the living that walk under the sun, that they were with the youth, the second, that stood up in his stead.
16There 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.
YLT Young's Literal Translation 1898
14For from a house of prisoners he hath come out to reign, for even in his own kingdom he hath been poor.
15I have seen all the living, who are walking under the sun, with the second youth who doth stand in his place;
16there 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.
Darby Darby Bible 1890
14For out of the prison-house he came forth to reign, although he was born poor in his kingdom.
15I saw all the living that walk under the sun, with the child, the second, that should stand up in his stead.
16[There is] no end of all the people, of all that stood before them; those however that come after shall not rejoice in him. Surely this also is vanity and a striving after the wind.
Douay-Rheims Douay-Rheims Bible 1899
14Because out of prison and chains sometimes a man cometh forth to a kingdom: and another born king is consumed with poverty.
15I saw all men living, that walk under the sun with the second young man, who shall rise up in his place.
16The number of the people, of all that were before him is infinite: and they that shall come afterwards, shall not rejoice in him: but this also is vanity, and vexation of spirit.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Ecclesiastes 4:14
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators broadly agree that these verses expand the proverb in 4:13: a poor wise youth rises from obscurity to power, yet his reign ends in popular neglect. The passage is a single parabolic case, not a report of specific historical persons, though many see echoes of Joseph (Gen 41.) or Jeroboam (1 Ki 11:40). The Hebrew hebel (vanity) and ra‘yôn rûaḥ (striving after wind) frame the unit, marking it as one more instance of life 'under the sun.' Barnes and Matthew Henry both note the central irony: the same multitudes who cheer the new king will soon abandon him for his successor. The ambiguity of the pronouns in v. 14 leaves room for debate, whether 'he' refers to one man (the youth) or contrasts two (the young king and the old fool), but the point is the same: human favor is a vapor.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Single-figure reading: V. 14 describes the same 'poor and wise youth' from v. 13; 'the second child' in v. 15 refers to that youth now serving as successor to the old king.
- Two-figure reading: V. 14 sets up a contrast: one comes from prison to reign, while another born in the kingdom becomes poor. V. 15 then shifts to the 'second youth' as a different person (the heir).
- Historical referent view: Many see allusions to Joseph (Gen 41) or Jeroboam (1 Ki 11:40); the 'old and foolish king' could be Solomon himself or Rehoboam.
What is clear: Regardless of the pronoun referents, the passage teaches that even the most dramatic rise to power ends in public forgetfulness, making it one more example of life's fleeting vanity.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identification of the 'he' in v. 14 | All traditions read the rise from prison to kingship as a real or parabolic example of reversal. | Some (Gill, Jamieson-Fausset-Brown) see one person: the poor youth of v. 13 who becomes king. Others (Clarke, Cambridge) think v. 14 contrasts two: one emerging from prison, another born in the kingdom who becomes poor. |
| Meaning of 'the second youth' in v. 15 | The phrase refers to a successor, either the same youth now ruling or a different heir. | Barnes and others take 'second' as the same youth now in his second role (king). Wesley and Geneva Notes view it as a distinct child, the heir apparent who replaces the first. |
| Historical reference | The passage uses a general case, but rabbinic and early Christian commentators often applied it to specific figures. | Jewish tradition (Targum, Midrash) applied it to Jeroboam vs. Rehoboam. Clarke mentions Abraham and Nimrod. Many modern scholars treat it as a generic parable. |
| Theological application | The passage warns against seeking ultimate significance in human recognition. | Some emphasize the sovereignty of God in raising the lowly; others focus on the emptiness of all worldly power. |
Historical & Cultural Context
Ecclesiastes 4:13-16 belongs to the second half of chapter 4, where Qoheleth turns from the vanity of solitary labour to the vanity of power and fame. The surrounding verses urge companionship (vv. 9-12) and contrast a poor wise youth with an old foolish king (v. 13). The unit then describes the youth’s rise from prison to kingship, the people’s initial devotion, and their eventual indifference.
The phrase 'out of prison he came out to be king' echoes known Hebrew Bible stories: Joseph from a dungeon to vizier (Gen 41:14); David from shepherding to throne; Jeroboam fleeing Solomon’s prison to become king of the northern tribes (1 Ki 11:40). The Targum and some rabbinic sources saw the passage as predicting Jeroboam’s rise and Rehoboam’s decline. The 'second youth' (v. 15, ha-yeled ha-shēnî) may refer to the same person now in his role as successor, or to a different heir. The crowd’s behavior follows a pattern the ancients knew well, Juvenal called it vulgus adorat solem orientem, 'the mob adores the rising sun.' Josephus records how crowds flocked to new rulers in Egypt and Judea, only to abandon them when a younger candidate appeared.
The final verdict, 'this also is vanity and a chasing after wind,' echoes the book’s refrain. The teacher is not cynically mocking all ambition. He is pressing readers to see that even the highest human achievement, a throne, offers no lasting satisfaction or secure legacy.
Textual Notes
The Hebrew text is stable; the supplied sources note no significant variant readings that affect meaning. Keil and Delitzsch observe the elision of the aleph in hasurim (the prisoners, v. 14) from ha’asurim, a common phonetic development in later Hebrew. The spelling does not change the sense. The main textual difficulty is grammatical rather than textual: identifying the antecedents of the third-person singular verbs and suffixes, which the Masoretic Text leaves ambiguous by design.
Reception History
Jewish interpreters from the Targum onward read Ecclesiastes 4:14-16 as an allusion to Jeroboam son of Nebat, who fled Solomon’s wrath and later became king of the northern tribes. The Midrash applied the 'second youth' to Rehoboam, noting how quickly Israel abandoned the house of David. Early Christian exegetes, including Jerome, sometimes saw a type of Christ in the poor youth rising from lowliness to reign, though they also read the passage as a warning against worldly ambition. Reformation commentators like Calvin and Luther emphasized the passage’s critique of human fickleness and the vanity of relying on popular favor. In the 19th century, critical scholars treated the passage as a parabolic illustration of political cycles, stripping it of specific historical referents. Modern pastoral use frequently cites these verses to counsel those who feel overlooked or who have invested too heavily in public approval.
Preaching This Verse
Three-point outline
- The Unexpected Rise (v. 14). A poor youth emerges from prison, poverty and imprisonment are reversed by wisdom and opportunity.
- The Crowd’s Affection (v. 15). All the living flock to the new king; popularity seems secure.
- The Inevitable Forgetfulness (v. 16). The next generation will not rejoice in him. The cycle repeats.
Five-point outline
- The Proverb (v. 13). Wisdom is better than age without discernment.
- The Reversal (v. 14a). From prison to palace, a stunning turn.
- The Humble Origins (v. 14b). Even in his own kingdom he was born poor.
- The Popular Wave (v. 15). People walk under the sun with the youth, the second.
- The Vanity of Legacy (v. 16). Endless crowds? No end to those before, yet those after do not rejoice.
Illustration hooks
- Political honeymoons: A newly elected mayor enjoys approval ratings of 75% in year one; by year four, a challenger rises and the same voters turn away.
- Social media fame: A teen goes viral for a talent, gains millions of followers, then slips from public view as the algorithm shifts to the next sensation.
- Sports celebrity: A rookie athlete is hailed as the next champion; a few seasons later, fans have moved on to a younger star.
Questions your congregation is asking
- Why does the Bible seem so negative about success and ambition?
- Does this passage mean we should not try to improve our situation?
- How can I find lasting meaning if even the most impressive achievements are forgotten?
Leading a Discussion
This passage invites us to examine our own pursuit of recognition. The teacher does not condemn hard work or leadership. He simply asks: what happens when the crowd moves on?
Discussion questions
- What does the phrase 'out of prison he came out to be king' suggest about how God can work through humble beginnings? Share an example from Scripture or life.
- Why do you think the crowd quickly transfers its loyalty to the 'second youth'? What does this reveal about human nature?
- Verse 16 says 'those who come after shall not rejoice in him.' What does this teach about the limits of public acclaim?
- In what ways are you tempted to live for the approval of others, whether at work, church, or home?
- How does the refrain 'vanity and a chasing after wind' invite us to reframe our goals? What kind of legacy actually lasts?
- Read Ecclesiastes 4:9-12 again. How does the earlier emphasis on companionship contrast with the loneliness of the forgotten king?
- If you had to explain the message of these verses to someone outside the faith, how would you summarize it in one sentence?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 41:14 | Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon. He shaved himself, changed his clothing, and came in to Pharaoh. |
| Genesis 41:33 | “Now therefore let Pharaoh look for a discreet and wise man, and set him over the land of Egypt. |
| Genesis 41:44 | Pharaoh said to Joseph, “I am Pharaoh. Without you, no man shall lift up his hand or his foot in all the land of Egypt.” |
| I Kings 14:26 | and he took away the treasures of Yahweh’s house and the treasures of the king’s house. He even took away all of it, including all the gold shields which Solomon had made. |
| I Kings 14:27 | King Rehoboam made shields of bronze in their place, and committed them to the hands of the captains of the guard, who guarded the door of the king’s house. |
| II Kings 23:31 | Jehoahaz was twenty-three years old when he began to reign; and he reigned three months in Jerusalem. His mother’s name was Hamutal the daughter of Jeremiah of Libnah. |
| II Kings 23:34 | Pharaoh Necoh made Eliakim the son of Josiah king in the place of Josiah his father, and changed his name to Jehoiakim; but he took Jehoahaz away, and he came to Egypt and died there. |
| II Kings 24:1 | In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant for three years. Then he turned and rebelled against him. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes some read these verses as referring to a king who imprisoned his honest son then rose to power after the old king died. He believes the wise man warns that such brief joy will end when the new ruler becomes corrupt.
Barnes' Notes on the Bible Protestant 1832
Barnes reads these lines as a parable about the emptiness of earthly success, even when it comes to a throne. He sides with the view that the story is a deliberate fiction, like the earlier parable of the childless man, rather than a literal account of royal ups and downs.
Cambridge Bible for Schools and Colleges Anglican 1880
Some read this passage as referring to a king who starts in prison yet later rules over many people. Others see it as pointing to a future child who will become king and be followed by huge crowds.
Geneva Bible Notes Reformed 1599
Geneva Bible Notes sees the king who rises after his successor as proof that all people will eventually rejoice in God. This shows that seeking earthly power brings only temporary sorrow.
Gill's Exposition of the Bible Baptist 1748
Gill notes that some read this passage as describing a poor wise person who rises from lowly prison to rule a kingdom. He also says Christians have understood Solomon to observe how people constantly change their loyalty toward rulers.
Jamieson-Fausset-Brown Commentary Protestant 1871
Jamieson Fausset Brown notes Solomon writes as if from prison to hint at his own fate and Rehoboam’s later downfall. He also compares the young king who rises to power with David’s rise from poverty. You may find hope in Christ and the resurrection.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch argue that the poor wise youth rises from prison to become king, but the crowd's enthusiasm is fleeting. They read "although he was born poor in his own kingdom" to stress his humble origins, and identify the "second" as the youth himself succeeding the old king. The endless throng that follows him eventually reveals a history of falsified hopes.
Lange's Commentary Reformed 1857
Lange organizes the chapter into three ascending spheres of human misery: personal oppression, social isolation, and the instability of political power. He stresses that the Preacher’s descriptions are sober factual reports, not bitter exaggerations, and that unlike pagan poets, the biblical writer does not stop at despair but moves toward a more complete truth.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that a young wise person is more valuable than an old foolish king who refuses advice. He says true honor comes from wisdom not from age or royal position.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that people in every kingdom show the same fickleness from one generation to another. They become tired of their rulers just as their parents were tired of the ones before them.