Two are better than one, because they have a good reward for their labor.
Parallel Translations
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Two are better than one, because they have a good reward for their labor.
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Two are better than one; because they have a good reward for their labour.
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Two are better than one; because they have a good reward for their labour.
Cross-references (12)
Passages linked to Ecclesiastes 4:9 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Proverbs 27:17 Iron sharpens iron; so a man sharpens his friend’s countenance.
- Genesis 2:18 Yahweh God said, “It is not good for the man to be alone. I will make him a helper comparable to him.”
- 1 Corinthians 12:18-21 But now God has set the members, each one of them, in the body, just as he desired. If they were all one member, where would the body be? But now they are many members, but one body. The eye can’t tell the hand, “I have no need for you,” or again the head to the feet, “I have no need for you.”
- Numbers 11:14 I am not able to bear all this people alone, because it is too heavy for me.
- Mark 6:7 He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits.
- John 4:36 He who reaps receives wages and gathers fruit to eternal life; that both he who sows and he who reaps may rejoice together.
- Ruth 2:12 May Yahweh repay your work, and a full reward be given to you from Yahweh, the God of Israel, under whose wings you have come to take refuge.”
- Acts 13:2 As they served the Lord and fasted, the Holy Spirit said, “Separate Barnabas and Saul for me, for the work to which I have called them.”
- Exodus 4:14-16 Yahweh’s anger burned against Moses, and he said, “What about Aaron, your brother, the Levite? I know that he can speak well. Also, behold, he is coming out to meet you. When he sees you, he will be glad in his heart. You shall speak to him, and put the words in his mouth. I will be with your mouth, and with his mouth, and will teach you what you shall do. He will be your spokesman to the people. It will happen that he will be to you a mouth, and you will be to him as God.
- Haggai 1:14 Yahweh stirred up the spirit of Zerubbabel, the son of Shealtiel, governor of Judah, and the spirit of Joshua, the son of Jehozadak, the high priest, and the spirit of all the remnant of the people; and they came and worked on the house of Yahweh of Armies, their God,
- 2 John 1:8 Watch yourselves, that we don’t lose the things which we have accomplished, but that we receive a full reward.
- Acts 15:39-40 Then the contention grew so sharp that they separated from each other. Barnabas took Mark with him and sailed away to Cyprus, but Paul chose Silas and went out, being commended by the brothers to the grace of God.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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Geneva Bible translators 1599 · Public Domain Forasmuch as when man is alone, he can neither…
Forasmuch as when man is alone, he can neither help himself nor others, he showeth that men ought to live in mutual society to the intent they may be profitable one to another, and that their things may increase.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Ecc 4:9 Two [are] better than one; because they…
Ecc 4:9 Two [are] better than one; because they have a good reward for their labour.
Ver. 9. Two are better than one.] Friendly society is far beyond that wretched "aloneness" of the covetous wretch; {Ecc 4:8} he "joins house to house and land to land, that he may live alone in the midst of the earth." {Isa 5:8}
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“Quin sine rivali, seque et sua solus amato.” - Horat.
Let him enjoy his moping solitariness, if he can. "It is not good for man to be alone," saith God; {Gen 2:18} and he that loves to be alone is either a beast or a god, saith the philosopher {a} Man is ζωον πολιτικον, a sociable creature - he is "nature’s good fellow," and holds this for a rule, Optimum solarium sodalitium. There is great comfort in good company: next to communion with God is the communion of saints. Christ sent out his apostles by two and two. {Mar 6:7} He himself came from heaven to converse with us; and shall we, like stoics, stye up ourselves, and not daily run into good company? The evil spirit is for solitariness, God is for society. {b} He dwells in the "assembly of his saints"; yea, there he hath a delight to dwell, calling the Church his Hephzibah, {Isa 62:4} and the saints were David’s Hephzibam, "his delight." {Psa 16:3} Neither doth God nor good men take pleasure in a stern, froward austerity, or wild retiredness, but in a mild affableness and amiable conversation.
{a} Aristot., Polit. i.
{b} Dupla et compaginata pleraque fecit Deus, ut coelum et terram, solem et lunam, marem et feminam. - Orig. in Gen. i. Vide Erasm. in Adagio. Sυν τε δυ ερχομενω
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Two, who live together in any kind of society,…
Two, who live together in any kind of society, and join their powers together in any enterprises; which he opposeth to that humour of the covetous man, who desired to live alone, as was now said.
A good reward for their labour; both have great benefit by such combinations and conjunctions of their counsels and abilities, whereby they do exceedingly support, and encourage, and strengthen one another, and effect many things which neither of them alone could do.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Two are better than one,.... The wise man takes…
Two are better than one,.... The wise man takes occasion, from the solitariness Of the covetous man before described, to show in this and some following verses the preferableness and advantages of social life; which, as it holds true in things natural and civil, so in things spiritual and religious; man is a sociable creature, was made to be so; and it was the judgment of God, which is according to truth, and who can never err, that it was not good for man to be alone, Gen 2:18. It is best to take a wife, or at least to have a friend or companion, more or less to converse with. Society is preferable to solitariness; conversation with a friend is better than to be always alone; the Targum is,
"two righteous men in a generation are better than one;''
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such may be helpful to each other in their counsels and comforts, and mutual aids and assistances in things temporal and spiritual. The Midrash interprets this of the study in the law together, and of two that trade together, which is better than studying or trading separately;
because they have a good reward for their labour; the pleasure and profit they have in each other's company and conversation; in religious societies, though there is a labour in attendance on public worship, in praying and conferring together, in serving one another in love, and bearing one another's burdens, yet they have a good reward in it all; they have the presence of Christ with them, for, where two or three are met together in his name, he is with them; and whatsoever two of them agree to ask in his name they have it; and if two of them converse together about spiritual things, it is much if he does not make a third with them; besides they have a great deal of pleasure in each other's company, and much profit in their mutual instructions, advices, and reproofs; they sharpen each other's countenances, quicken and comfort each other's souls, establish one another in divine truth, and strengthen each other's hands and hearts.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Two - Who live together in any kind of…
Two - Who live together in any kind of society. Because - Both have great benefit by such conjunction, whereby they support, encourage, and strengthen one another.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 9. Two are better than one] Married life…
Verse 9. Two are better than one] Married life is infinitely to be preferred to this kind of life, for the very reasons alleged below, and which require no explanation.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Ecc 4:9. Two — Or more, who live together…
Ecc 4:9. Two — Or more, who live together in any kind of society, and join their powers together in pursuit of any important object; are better than one — Act more cheerfully, and accomplish their designs more readily, than any of them could do in a solitary state; because they have a good reward for their labour — Have great benefit by such combinations and conjunctions of their counsels and abilities, whereby they exceedingly support, encourage, and strengthen each other, and effect many things which none of them could have effected alone. Gregory Thaumaturgus, says Bishop Patrick, understands Solomon as speaking here of κοινωνια βιου, living in communion, or fellowship together, which he shows to be profitable, both to procure us greater happiness, which is the subject of the ninth verse, and to preserve us in the enjoyment of it when we have attained it, which is the subject of the three following verses.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Therefore is not in Hebrew, &c. The miser had…
Therefore is not in Hebrew, &c. The miser had better have some society. It is advantageous; though to refrain from its comforts, out of piety, is not blamed. The solitary must be "an angel or a devil." (Calmet) --- Society. Besides the advantages of friendship, this implies that a person must have Jesus Christ with him, that he may rise from sin and death by his assistance. (St. Jerome) (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Two--opposed to "one" (Ecc 4:8). Ties of union, marriage,…
Two--opposed to "one" (Ecc 4:8). Ties of union, marriage, friendship, religious communion, are better than the selfish solitariness of the miser (Gen 2:18).
reward--Advantage accrues from their efforts being conjoined. The Talmud says, "A man without a companion is like a left hand without the right.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 9. Better than one — That is, happier. If…
9. Better than one — That is, happier. If the avaricious man would ally himself to a friend, his enjoyment would be increased.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 9. Two are better than one] The strain of…
9. Two are better than one] The strain of moralising which follows indicates at least the revived capacity for a better feeling. As the Debater had turned from the restless strivings of the seeker after wealth to the simple enjoyment of the labouring man or even the sensuous pleasure of the indolent, so now he turns from the isolation of the avaricious to the blessings of companionship. Here at least, in that which carries a man out of himself, there is a real good, a point scored as “gain.” Here also, over and above his own experience the Seeker may have been helped by the current thought of his Greek teachers, the κοινά τὰ φίλων of the proverb, or the lines of Homer,
Σύν τε δύʼ ἐρχομένω, καὶ τε πρὸ ὃ τοῦ ἐνόησεν
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Ὅππως κέρδος ἔῃ• μοῦνος δʼ εἴπερ τε νοήσῃ,
Ἀλλά τε οἱ βράσσων τε νόυς λεπτὴ δέ τε μῆτις.
“When two together go, each for the other
Is first to think what best will help his brother;
But one who walks alone, though wise in mind,
Of purpose slow and counsel weak we find.”
Iliad, x. 224–6.
So the Greek proverb ran as to friends
χεὶρ χεῖρα νίπτει, δακτυλός τε δάκτυλον.
“Hand cleanseth hand, and finger finger helps.”
The “good reward” is more than the mere money result of partnership, and implies the joy of
“United thoughts and counsels, equal hope
And hazard.”
The literature of well-nigh all ages and races abound in expressions of the same thought. Aristotle dedicates two whole books (viii. ix.) of his Ethics to the subject of Friendship, and Cicero made it the theme of one of his most finished essays. Commonly, however, men rested it, as the writer does here, mainly on the basis of utility. “The wise man,” says Seneca (Epist. ix. 8) from his higher Stoic standpoint, “needs a friend, not as Epicurus taught, that he may have one to sit by his bed when he is ill, or to help him when he is poor or in prison, but that he may have one by whose bed he may sit, whom he may rescue when he is attacked by foes.” We may point also to Pro_17:17; Pro_27:17, and the Jewish proverb “a man without friends is like a left hand without the right” (Pirke Aboth, f. 30. 2) as utterances of a like nature. It is, however to be noted, in connexion with the line of thought that has been hitherto followed in these notes as to the date and authorship of the book, that the preciousness of friendship as one of the joys of life was specially characteristic of the school of Epicurus (Zeller, Stoics and Epicureans, c. xx.). It was with them the highest of human goods, and the wise would value it as the chief element of security (Diog. Laert. x. 1. 148). The principle thus asserted finds, it may be added, its highest sanction in the wisdom of Him who sent out His disciples “two and two together” (Luk_10:1).
if they fall] The special illustration appears to be drawn from the experience of two travellers. If one slip or stumble on a steep or rocky path the other is at hand to raise him, while, if left to himself, he might have perished.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Koheleth dwells upon the evils of isolation, and contrasts…
Koheleth dwells upon the evils of isolation, and contrasts with them the comfort of companionship. Two are better than one. Literally, the clause refers to the two and the one mentioned in the preceding verse (jAgaqoio uJpen ena, Septuagint); but the gnome is true in general. "Two heads are better than one," says our proverb. Because (asher here conjunctive, not relative) they have a good reward for their labor. The joint labors of two produce much more effect than the efforts of a solitary worker. Companionship is helpful and profitable. Ginsburg quotes the rabbinical sayings, Either friendship or death;" and "A man without friends is like a left hand without the right." Thus the Greek gnome
Man helps his fellow, city saves.
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Ceiptei daktulov te daktulon.
Hand cleanseth hand, and finger cleanseth finger.
Pro_17:17 Pro_27:17; Ecc 6:14. So Christ sent out his apostles two and two. (Mar_6:7)
Vers. 9-12.
Two better than one; or, companionship versus isolation.
I THE DISADVANTAGES OF ISOLATION.
1. Its causes. Either natural or moral, providentially imposed or deliberately chosen.
(1) Examples of the former: the individual who has no wife or friend, son or brother, because these have been removed by death; (Psa_88:18) the traveler who journeys alone through some uninhabited waste (Jer_2:6) or voiceless solitude; a stranger who lands on aforeign shore, with whose inhabitants he can hold no converse, because of not understanding their speech, and who lacks the assistance of a friendly interpreter.
(2) Instances of the latter: the younger son, who forsakes the parental roof, leaving behind him parents, brothers, and sisters, as well as friends and companions, acquaintances and neighbors, and departs into a far country alone to see life and make a fortune; the elder brother, who, when the old people have died, and the younger branches of the family have removed, remains unmarried, because he chooses to live entirely for himself; the busy merchant, self-contained and prosperous, who stands apart from his employees, and, without either colleague or counselor, partner or assistant, takes upon his own broad shoulders the whole weight and responsibility of a large "concern;" the student, who loves his books better than his fellows, and, eschewing intercourse with these, broods in solitude over problems too deep for his unaided intellect, that might be solved in a few hours" talk with a friend; the selfish soul, who has heart to give to no thing or person outside of self, and who fears lest his own stock of happiness should be diminished were he in an inadvertent moment to augment that of others.
2. Its miseries. Manifold and richly deserved at least where the isolation springs from causes moral and self-chosen. Amongst the lonely man"s woes may be enumerated these:
(1) the absence of those advantages and felicities that arise from companionship a theme treated of in the next main division of this homily;
(2) the intellectual and moral deterioration that inevitably ensues on the suppression of the soul"s social instincts, and the attempt to educate one"s manhood apart from the family, the community, the race, of which it forms a part;
(3) the inward wretchedness that by the just decree of Heaven attends the crime (where the isolation spoken of assumes this form) of living entirely for self; and,
(4) aside from ideas of crime and guilt, the insatiable greed of self, which makes even larger demands upon one"s labor, and deeper inroads upon one"s peace, than all the claims of ethers would were the soul to honor these, and which, like an unpitying taskmaster, impels the soul to unceasing toil, and fills it with unending care. (ver. 8; cf. Ecc_2:23)
II THE BENEFITS OF COMPANIONSHIP. The "good reward" for their labor which two receive in preference to one points to the advantages that flow from union. These are four.
1. Reciprocal assistance. The picture sketched by "the great orator" is that of two wayfaring men upon a dark and dangerous road, who are helpful to each other in turn as each stumbles in the path, rendered difficult to tread by gloom overhead or uneven places underfoot. Whereas each one by himself might deem it hazardous to pursue his journey, knowing that if he fell when alone he might be quite unable to rise, and might even lose his life through exposure to the inclemencies of the night or the perils of the place, each accompanied by the other pushes on with quiet confidence, realizing that, should a moment come when he has need of a second to help him up, that second will be beside him in the person of his friend.
When two together go, each for the other Is first to think what best will help his brother; But one who walks alone, the" wise in mind, Of purpose slow and counsel weak we find. (Homer, "Iliad," 10:224-226. )
The application of this principle of mutual helpfulness to almost every department of life, to the home and to the city, to the state and to the Church, to the workshop and to the playground, to the school and to the university, is obvious.
1. Mutual stimulus. Illustrated from the case of two travelers, who on a cold night lie under one blanket, (Exo_23:6) and keep each other warm; whereas, should they sleep apart, they would each shiver the whole night through in miserable discomfort. The counterpart of this, again, may be found in every circle of life, but more especially in the home and the Church, in both of which the inmates are enjoined and expected to be helpers and comforters of each other, considering one another to provoke unto love and good works. (Heb_10:24)
2. Efficient protection. The writer notes the peril of the pilgrim whom, if alone, a robber may overpower, but whom, if accompanied by a comrade, the highwayman would not venture to attack. So multitudes of dangers assail the individual, against which he cannot protect himself by his own unaided strength, but which the friendly assistance of another may aid him to repel. As illustrations will at once present themselves, cases of sickness, temptations to sin, assaults upon the youthful believer"s faith. In ordinary life men know the value of co-operation as a means of defense against invasions of what are deemed their natural rights; might the Christian Church not derive from this a lesson as to how she can best meet and cope with the assaults to which she is subjected by infidelity on the one hand, and immorality on the other?
3. Increased strength. As surely as division and isolation mean loss of power, with consequent weakness, so surely do union and co-operation signify augmented might and multiplied efficiency. The Preacher expresses this by saying, "The threefold cord will not quickly be broken." As the thickest rope may be snapped if first untwisted and taken strand by strand, so may the most formidable army be defeated, if only it can be dealt with in detached battalions, and the strongest Church may be laid in ruins if its members can be overthrown one by one. But then the converse of this is likewise true. As every strand twisted into a cable imparts to it additional strength, so every grace added to the Christian character makes it stronger to repel evil, and gives it larger ability for Christian service; while every additional believer incorporated into the body of Christ renders it the more impregnable by sin, and the more capable of furthering the progress ()f the truth.
LESSONS.
1. The sinfulness of isolation.
2. The duty of union.
3. The value of a good companion.
Vers. 9-12.
The advantages of fellowship.
There is a sense in which we have no choice but to be members of society. We are born into a social life, trained in it, and in it we must live. "None of us liveth unto himself." But there is a sense in which it rests with us to cultivate fellowship with our kind. And such voluntary association, we are taught in this passage, is productive of the highest benefits.
I FELLOWSHIP MAKES LABOR EFFECTIVE. "Two have a good reward for their labor." If this was so in the day of the writer of Ecclesiastes, how much more strikingly and obviously is it so today! Division of labor and co-operation in labor are the two great principles which account for the success of industrial enterprise in our own time. There is scope for such united efforts in the Church of Christ for unity and brotherly kindness, for mutual help, consideration, and endeavor.
II FELLOWSHIP PROVIDES SUCCOR IN CALAMITY. When two are together, he who falls may be lifted up, when if alone he might be left to perish. This is a commonplace truth with reference to travelers in a strange land, with reference to comrades in war, etc. Our Lord Jesus sent forth his apostles two and. two, that one might supply his neighbor"s deficiencies; that the healthy might uphold the sick; and the brave might cheer the timid. The history of Christ"s Church is a long record of mutual succor and consolation. To raise the fallen, to cherish the weakly, to relieve the needy, to assist the widow and fatherless, this is true religion. Here is the sphere for the manifestation of Christian fellowship.
III FELLOWSHIP IS PROMOTIVE OF COMFORT, WELL-BEING, AND HAPPINESS. "How can one be warm alone?" asks the Preacher. Every household, every congregation, every Christian society, is a proof that there is a spirit of mutual dependence wherever the will of the great Father and Savior of mankind is honored and obeyed. The more there is of brotherly love within the Church, the more effective will be the Church"s work of benevolence and missionary aggression upon the ignorance and sin of the world.
IV FELLOWSHIP IMPARTS STRENGTH, STABILITY, AND POWER OF RESISTANCE. TWO, placing themselves shoulder to shoulder, can withstand an onset before which one alone would fall. "The threefold cord is not quickly broken." It must be remembered that the work of religious men in this world is no child"s play; there are forces of evil to resist, there is a warfare to be maintained. And in order to succeed, two things are needful: first, dependence upon God; and secondly, brotherhood with our comrades and fellow-soldiers in the holy war. T.
Vers. 9-12.
Mutual service.
There is a measure of separateness, and even of loneliness, which is inseparable from human life. There are times and occasions when a man must determine for himself what choice he will make, what course he wilt pursue. Each human soul must "bear its own burden" in deciding what shall be its final attitude toward revealed truth; what shall be its abiding relation to God; whether it will accept or decline the crown of eternal life. Nevertheless, we thank God for human companionship; we rejoice greatly that he has so "fashioned our hearts alike," and so interwoven our human lives, that we can be much to one another, and do much for one another, as we go on our way. "Two are better than one." The union of hearts and lives means
I SHARING SUCCESS. "They have a good reward for their labor." If two men work apart, and succeed in their labor, each has his own separate satisfaction. But if they confide their hopes, and tell their triumphs, and share their joys together, each man has much more "reward for his labor" than if he strove apart. It is one of the blessings of earlier life that its victories are so much enhanced by their being shared with others; it is one of the detractions from later life that its successes are confined to so small a sphere.
II RESTORATION. (Ver. 10.) The falling of the solitary traveler in the unfrequented and dangerous path is a picture of the more serious and often fatal falling of the pilgrim in the path of life. To fall into disgrace, or (what is worse) into sin and evil habitude, and to have no true and loyal friend to stand by and to hold out the uplifting hand, to cover the shame with the mantle of his unspotted reputation, to lead back the erring soul with his strength and rectitude into the way of wisdom, into the kingdom of God to such a man, in such necessity, the "woe" of the preacher may well be uttered.
III ANIMATION. (Ver. 11.) "In Syria the nights are often keen and frosty, and the heat of the day makes men more susceptible to the nightly cold. The sleeping-chambers, moreover, have only unglazed lattices, which let in the frosty air.... And therefore the natives huddle together for the sake of warmth. To lie alone was to lie shivering in the chill night air." Moreover, it may be said that to sleep in the cold is, in certain temperatures, to be in danger of losing life, while the warmth given by contact with life would preserve vitality. To be "alone" is to live a cold, cheerless, inanimate existence; to be warmed by human friendship, to be animated by contact with living men, is to have a measure, a fullness, of life not otherwise enjoyed.
IV DEFENSE. (Ver. 12.) "Our two travelers (see above), lying snug and warm on their common mat, buried in slumber, were very likely to be disturbed by thieves who had dug a hole into the barn or crept under the tent.... If one was thus aroused, he would call on his comrade for help" (Cox). It is not only the prowling thief against whom a man may defend his companion. By timely warning, by wise suggestion, by sound instruction, by faithful entreaty, by practical sympathy, we may so stand by one another, that we may save from the worst attacks of our most deadly spiritual enemies; thus we may save one another from falling into error, into unbelief, into vice, into shame and sorrow, "into the pit." We conclude, therefore:
1. That we should prize human friendship most highly, as that which furnishes us with the opportunity of highest service. (see Isa_32:2)
2. That we should so choose our companions that we shall have from them the help we need in the trying hour.
3. That we should gain for ourselves the strength and succor of the Divine Friend. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain Two are better than one, because they have a…
Ecc_4:9-12
Two are better than one, because they have a good reward for their labour.
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The necessity and benefits of religious society
I. Prove the truth of the wise mans assertion, that, two are better than one, and that in reference to society in general, and religious societies in particular. And how can this be done better than by showing that it is absolutely necessary for the welfare both of the bodies and souls of men? Indeed, if we look upon man as he came out of the hands of his Maker, we imagine him to be perfect, entire, lacking nothing. But God, whose thoughts are not as our thoughts, saw something still wanting to make Adam happy. And what was that? Why, an help meet for him. And if this were the case of man before the fall; if a help was meet for him in a state of perfection; surely since the fall, when we come naked and helpless out of our mothers womb, when our wants increase with our years, and we can scarcely subsist a day without the mutual assistance of each other, well may we say, It is not good for man to be alone. Society, then, we see, is absolutely necessary in respect to our bodily and personal wants. If we carry our view farther, and consider mankind as divided into different cities, countries, and nations, the necessity of it will appear yet more evident. For how can communities be kept up, or commerce carried on, with our society? Many other instances might be given of the necessity of society in reference to our bodily, personal, and national wants. But what are all these when weighed in the balance of the sanctuary, in comparison of the infinite greater need of it with respect to the soul? Let us suppose ourselves in some degree to have tasted the good word of life, and to have felt the powers of the world to come, influencing and moulding our souls into a religious frame; to be fully and heartily convinced that we are soldiers listed under the banner of Christ, and to have proclaimed open war, at our baptism, against the world, the flesh, and the devil; and have, perhaps, frequently renewed our obligations so to do by partaking of the Lords Supper; that we are surrounded with millions of foes without, and infested with a legion of enemies within; that we are commanded to shine as lights in the world in the midst of a crooked and perverse generation; that we are travelling to a long eternity, and need all imaginable helps to show, and encourage us in, our way thither. Let us, I say, reflect on all this, and then how shall each of us cry out, Brethren, what a necessary thing it is to meet together in religious societies! The primitive Christians were fully sensible of this, and therefore we find them continually keeping up communion with each other (Act_2:42; Act_4:23; Act_9:19; Act_12:12). And it is reported of the Christians in after ages that they used to assemble together before daylight to sing a psalm to Christ as God. So precious was the communion of saints in those days.
II. Some reasons why two are better than one, especially in religious society.
1. As man in his present condition cannot always stand upright, but by reason of the frailty of his nature cannot but fall; one eminent reason why two are better than one, or, in other words, one great advantage of religious society is, that when they fall, the one will lift up his fellow.
2. It is an observation no less true than common, that kindled coals if placed asunder soon go out, but if heaped together quicken and enliven each other, and afford a lasting heat. The same will hold good in the case now before us. If Christians kindled by the grace of God unite, they will quicken and enliven each other; but if they separate and keep asunder, no marvel if they soon grow cool or tepid. If two or three meet together in Christs name, they will have heat: but how can one be warm alone?
3. Hitherto we have considered the advantages of religious societies as a great preservative against falling into sin and lukewarmness, and that too from our own corruptions. But what says the wise son of Sirach? My son, when thou goest to serve the Lord, prepare thy soul for temptation; and that not only from inward, but outward foes; particularly from those two grand adversaries, the world and the devil: for no sooner will thine eye be bent heavenward, but the former will be immediately diverting it another way, telling thee thou needest not be singular in order to be religious; that you may be a Christian without going so much out of the common road. But see here the advantage of religious company; for supposing thou findest thyself thus surrounded on every side, and unable to withstand such horrid (though seemingly friendly) counsels, haste away to thy companions, and they will teach thee a truer and better lesson; they will tell thee that thou must be singular if thou wilt be religious; and that it is as impossible for a Christian, as for a city set upon a hill, to be hidden: that if thou wilt be an almost Christian (and as good be none at all) thou mayest live in the same idle, indifferent manner as thou seest most other people do; but if thou wilt be not only almost, but altogether a Christian, they will inform thee thou must go a great deal farther: that thou must not only faintly seek, but earnestly strive to enter in at the strait gate: that there is but one way now to heaven, as formerly, even through the narrow passage of a sound conversion: and that in order to bring about this mighty work, thou must undergo a constant but necessary discipline of fasting, watching, and prayer. And, therefore, the only reason why those friends give thee such advice is, because they are not willing to take so much pains themselves; or, as our Saviour told Peter on a like occasion, because they savour not the things that be of God, but the things that be of men.
III. The several duties incumbent on every member of a religious society as such.
1. Mutual reproof.
2. Mutual exhortation.
3. Mutual assisting and defending each other. (G. Whitefield, M. A.)
Two better than one
An axiom like this needs no discussion. No man is at his best alone. Some powers are dormant and practically useless to the individual. Competition is one form of stimulus. It may act through our selfishness. We desire to surpass another, to do better or acquire more and so meet oppositions and antagonisms with resoluteness. As iron sharpeneth iron, so intellects may be whetted and made keener by mental attrition. The axe does not sharpen itself on itself, but by a stone. So are human minds improved by these emulative endeavours. But love is a better discipline than competition. It is akin to the regenerative power of God. Two friends walk in loving unity and fellowship. They aim to enlarge their faculties of observation. The two see more objects than one pair of eyes could possibly see, perhaps threefold or tenfold, for in the friendly effort, each to excel, their individual faculties are more vigilant than if each were alone. In church life these principles of development constantly obtain. Some come to the place of worship and instruction with the true hunger of the soul. They not only help the preacher, who may represent the original unit by their added sympathy, but enlarge their own spiritual appreciation of truth. Failure to co-operate in church work is crippling. It is like putting the minus sign before a quantity. You cripple not only a finger by removing a joint, but embarrass the whole hand. The entire grip is gone for ever. Paralyze the little muscles that play over a pulley moving the eyelid and the lid drops over the eye. So the weakest member of a church may help or hinder the integrity and efficiency of the whole body of Christ. As indifference is deadening and disheartening, whether in religious or political enterprise, when people are slack, dubious and apathetic, so co-operation stimulates and the heart of the toiler rises with courage and hope. It may be objected that one loses his individuality. But no one is strictly independent. Material forces are adjusted to each other, as the centripetal and centrifugal, day and night, attraction and repulsion, muscular flexion and extension. Souls have their orbits as well as planets. These may be contracted or enlarged according to the influences exerted. No man liveth to himself or is independent of shrinking or quickening influences. If you come statedly and devoutedly to the sanctuary, you secure a blessing to yourself and you help God to convert men. So, too, in the last place, in Christian companionship, two are better than one. For if one fall by the way the other may lift him to his feet. Thus the crosses and losses of life become more tolerable, and the unity and harmony of earthly fellowship become prophetic of the unbroken and perfected felicities of heaven. (C. R. Barnes.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 sorrow follows the one who is alone when he…
sorrow follows the one who is alone when he falls
Here sorrow is spoken of as if it were a person that could follow someone else. AT: "the one who is alone when he falls is sorrowful" (See: Personification)
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If two lie down together, they can be warm
The writer speaks of two people keeping each other warm on a cold night. AT: "If two people lie down together at night, they can be warm" (See: Assumed Knowledge and Implicit Information)
how can one be warm alone?
This refers to a person lying down. The author use this rhetorical question to emphasize that two people can keep each other warm but one person cannot. This question can be written as a statement. AT: "a person cannot be warm when he is alone." or "a person who lies down alone cannot be warm." (See: Rhetorical Question and Ellipsis)
translationWords
good
labor
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 4:9-12 Two people are better off than one: The…
4:9-12 Two people are better off than one: The solitary man (4:8) brings to mind the advantages of partnerships for business and for personal well-being.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.