| Gill's Exposition of the Entire Bible And if one prevail against him, two shall withstand him,.... If an enemy, or a thief, or a robber, attack anyone of them, in friendship and fellowship together, and is more than a match for him; both joined together will be able to resist him; so that he shall not succeed in his enterprise, and do the mischief he designed; see 2 Samuel 10:11; Thus, when Satan attacks a single believer, which he chooses to do when alone; so he tempted Eve in the garden, and Christ in the wilderness; and one or more fellow Christians know of it, they are capable of helping their tempted friend, by their advice and counsel, they not being ignorant of Satan's devices; and by striving together in their prayers to God for him: so when false teachers make their efforts, as they usually do, Satan like, upon the weaker sex, and, when alone, they too often succeed; but when saints stand fast in one spirit, and strive together for the faith of the Gospel, they stand their ground, withstand the enemy, and maintain truth; and a threefold cord is not quickly broken; or "in haste" (c); as two are better than one, so three or more united together, it is the better still; they are able to make head against an enemy; and to conquer him, "vis unita fortior est": if a family, community, city, or kingdom, are divided against themselves, they cannot stand; but, if united, in all probability nothing can hurt them. This doctrine is taught in the fable of the bundle of sticks the old man gave to his sons to break; which, while fastened together, could not be done; but, when art bound, and took out singly, were easily snapped asunder; teaching them thereby unity among themselves, as their greatest security against their common enemy. The same instruction is given by this threefold cord; while it remains twisted together, it is not easily broke, but if the threads are untwisted and unloosed, they are soon snapped asunder: so persons in religious fellowship, be they more or fewer, while they keep the unity of the Spirit in the bond of peace, they are terrible, as an army with banners, and the gates of hell cannot prevail against them. And if this is true of the united love and affections of saints, it must be much more so of the love of Father, Son, and Spirit; that threefold cord, with which the saints are drawn and held; and of which it may be said, that it not only is not quickly broken, but that it cannot be broken at all; and therefore those who are held by it are in the utmost safety. Some apply this to the three principal graces, faith, hope, and love, which are abiding ones; and, though they may sometimes be weak and low in their acts and exercise, can never be lost. (c) "in festinatia", Montanus; "in celeritate", Vatablus; "in festinatione", Rambachius.
Keil and Delitzsch Biblical Commentary on the Old Testament"And if one shall violently assail him who is alone, two shall withstand him; and (finally) a threefold cord is not quickly broken asunder." The form yithqepho for yithqephehu, Job 15:24, is like hirdepho, Hosea 8:3 equals hirdephehu, Judges 9:40. If we take תקף in the sense of to overpower, then the meaning is: If one can overpower him who is alone, then, on the contrary, two can maintain their ground against him (Herzf.); but the two אם, Ecclesiastes 4:10, Ecclesiastes 4:11, which are equivalent to ἐάν, exclude such a pure logical εἰ. And why should תקף, if it can mean overpowering, not also mean doing violence to by means of a sudden attack? In the Mishnic and Arab. it signifies to seize, to lay hold of; in the Aram. אתקף equals החזיק, and also at Job 14:20; Job 15:24 (vid., Comm.), it may be understood of a violent assault, as well as of a completed subjugation; as נשׂא means to lift up and carry; עמד, to tread and to stand. But whether it be understood inchoat. or not, in any case האחד is not the assailant, who is much rather the unnamed subj. in יתקפי, but the one (the solitarius) who, if he is alone, must succumb; the construction of hithqepho haehhad follows the scheme of Exodus 2:6, "she saw it, the child." To the assault expressed by תקף, there stands opposed the expression נגד עמד, which means to withstand any one with success; as עמד לפני, 2 Kings 10:4; Psalm 147:17; Daniel 8:7, means to maintain one's ground. Of three who hold together, 12a says nothing; the advance from two to three is thus made in the manner of a numerical proverb (vid., Proverbs, vol. 1 Peter 13). If two hold together, that is seen to be good; but if there be three, this threefold bond is likened to a cord formed of three threads, which cannot easily be broken. Instead of the definite specific art. הח הם, we make use of the indefinite. Funiculus triplex difficile rumpitur is one of the winged expressions used by Koheleth.
Geneva Study BibleAnd if one prevaileth against him, two shall withstand him; and a threefold {g} cord is not quickly broken. (g) By this proverb he declares how necessary it is, that men should live in society.
Wesley's Notes 4:12 Prevail - Against either of them.
Jamieson-Fausset-Brown Bible Commentary12. one-enemy. threefold cord-proverbial for a combination of many-for example, husband, wife, and children (Pr 11:14); so Christians (Lu 10:1; Col 2:2, 19). Untwist the cord, and the separate threads are easily "broken."
Matthew Henry's Concise Commentary4:9-12 Surely he has more satisfaction in life, who labours hard to maintain those he loves, than the miser has in his toil. In all things union tends to success and safety, but above all, the union of Christians. They assist each other by encouragement, or friendly reproof. They warm each other's hearts while they converse together of the love of Christ, or join in singing his praises. Then let us improve our opportunities of Christian fellowship. In these things all is not vanity, though there will be some alloy as long as we are under the sun. Where two are closely joined in holy love and fellowship, Christ will by his Spirit come to them; then there is a threefold cord.
Matthew Henry's Whole Bible CommentaryVerses 7-12 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 (v. 7, 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 Ps. 127:2. 2. He never thinks he has enough: His eye is not satisfied with riches. Covetousness is called the lust of the eye (1 Jn. 2:16) because the beholding of it with his eyes is all that the worldling seems to covet, Eccl. 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 (2 Sa. 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. |
