Wherefore I praised the dead which are already dead more than the living which are yet alive.

And I praised the dead rather than the living:

And I am praising the dead who have already died above the living who are yet alive.

Why I praised the dead which are already dead more than the living which are yet alive.

So my praise was for the dead who have gone to their death, more than for the living who still have life.

And so, I praised the dead more than the living.

Wherefore I praised the dead - I considered those happy who had escaped from the pilgrimage of life to the place where the wicked cease from troubling, and where the weary are at rest.

Wherefore I praised the (b) dead who are already dead more than the living who are yet alive.
(b) Because they are no longer subject to these oppressions.

Wherefore I praised the dead, which are already dead,.... Truly and properly so; not in a figurative sense, as dead sinners, men dead in trespasses and sins; nor carnal professors, that have a name to live, and are dead; nor in a civil sense, such as are in calamity and distress, as the Jews in captivity, or in any affliction, which is sometimes called death: but such who are dead in a literal and natural sense, really and thoroughly dead; not who may and will certainly die, but who are dead already and in their graves, and not all these; not the wicked dead, who are in hell, in everlasting torments; but the righteous dead, who are taken away from the evil to come, and are free from all the oppressions of their enemies, sin, Satan, and the world. The Targum is,
"I praised those that lie down or are asleep, who, behold, are now dead;''
a figure by which death is often expressed, both in the Old and New Testament; sleep being, as the poet (a) says, the image of death; and a great likeness there is between them; Homer (b) calls sleep and death twins. The same paraphrase adds,
"and see not the vengeance which comes upon the world after their death;''
see Isaiah 57:1. The wise man did not make panegyrics or encomiums on those persons, but he pronounced them happy; he judged them in his own mind to be so; and to be much
more happy
than the living which are yet alive: that live under the oppression of others; that live in this world in trouble until now, as the Targum; of whom it is as much as it can be said that they are alive; they are just alive, and that is all; they are as it were between life and death. This is generally understood as spoken according to human sense, and the judgment of the flesh, without any regard to the glory and happiness of the future state; that the dead must be preferred to the living, when the quiet of the one, and the misery of the other, are observed; and which sense receives confirmation from Ecclesiastes 4:3, otherwise it is a great truth, that the righteous dead, who die in Christ and are with him, are much more happy than living saints; since they are freed from sin; are out of the reach of Satan's temptations; are no more liable to darkness and desertions; are freed from all doubts and fears; cease from all their labours, toil, and trouble; and are delivered from all afflictions, persecutions, and oppressions; which is not the case of living saints: and besides, the joys which they possess, the company they are always in, and the work they are employed about, give them infinitely the preference to all on earth; see Revelation 14:13.
(a) "Stulte, quid est semnus gelidae nisi mortis imago?" Ovid. Plato in Ciceron. Tuscul. Quaest. l. 1. c. 58. (b) Iliad. 16. v. 672, 682. Vid. Pausan. Laconica, sive l. 3. p. 195.

A profane sentiment if severed from its connection; but just in its bearing on Solomon's scope. If religion were not taken into account (Ecclesiastes 3:17, Ecclesiastes 3:19), to die as soon as possible would be desirable, so as not to suffer or witness "oppressions"; and still more so, not to be born at all (Ecclesiastes 7:1). Job (Job 3:12; Job 21:7), David (Psalm 73:3, &c.), Jeremiah (Jeremiah 12:1), Habakkuk (Habakkuk 1:13), all passed through the same perplexity, until they went into the sanctuary, and looked beyond the present to the "judgment" (Psalm 73:17; Habakkuk 2:20; Habakkuk 3:17-18). Then they saw the need of delay, before completely punishing the wicked, to give space for repentance, or else for accumulation of wrath (Romans 2:15); and before completely rewarding the godly, to give room for faith and perseverance in tribulation (Psalm 92:7-12). Earnests, however, are often even now given, by partial judgments of the future, to assure us, in spite of difficulties, that God governs the earth.

"And I praised the dead who were long ago dead, more than the living who are yet in life; and as happier than both, him who has not yet come into existence, who hath not seen the evil work which is done under the sun." ושׁבּח is hardly thought of as part., like יוּקשׁים = מיקּשׁים, Ecclesiastes 9:12; the m of the part. Pih. is not usually thrown away, only מהר, Zephaniah 1:14, is perhaps = ממהר, but for the same reason as בּית־אל, 2-Kings 2:3, is = בּבית - אל. Thus ושׁבּח, like ונתון, Ecclesiastes 8:9, is inf. absol., which is used to continue, in an adverbially subord. manner, the preceding finite with the same subject,
(Note: Also 1-Chronicles 5:20, the subject remains virtually the same: et ita quidem ut exaudirentur.)
Genesis 41:43; Leviticus 25:14; Judges 7:19, etc.; cf. especially Exodus 8:11 : "Pharaoh saw and hardened (והכבּד) his heart;" just in the same manner as ושׁבּח here connects itself with ושׁ אני וא. Only the annexed designation of the subject is peculiar; the syntactic possibility of this connection is established by Psalm 15:5, Job 40:2, and, in the second rank, by Genesis 17:10; Ezekiel 5:14. Yet אני might well enough have been omitted had וש אני וא not stood too remote. Regarding עדנה
(Note: Thus punctuated with Segol under Daleth, and ,נ raphatum, in F. H. J. P. Thus also Kimchi in W.B. under עד.)
and עדן. The circumstantial form of the expression: prae vivis qui vivi sunt adhuc, is intentional: they who are as yet living must be witnesses of the manifold and comfortless human miseries.
It is a question whether Ecclesiastes 4:3 begins a new clause (lxx, Syr., and Venet.) or not. That את, like the Arab. aiya, sometimes serves to give prominence to the subject, cannot be denied (vid., Bttcher, 516, and Mhlau's remarks thereto). The Mishnic expressions היּום אותו, that day, הארץ אותהּ, that land, and the like (Geiger, 14. 2), presuppose a certain preparation in the older language; and we might, with Weiss (Stud. ueber d. Spr. der Mishna, p. 112), interpret אשׁר את in the sense of אותי אשר, is qui. But the accus. rendering is more natural. Certainly the expression טוב שׁבּח, "to praise," "to pronounce happy," is not used; but to טוב it is natural to suppose וקראתי added. Jerome accordingly translates: et feliciorem utroque judicavi qui necdum natus est. הרע has the double Kametz, as is generally the case, except at Psalm 54:7 and Micah 7:3.
(Note: Vid., Heidenheim, Meor Enajim, under Deuteronomy 17:7.)
Better than he who is born is the unborn, who does not become conscious of the wicked actions that are done under the sun. A similar thought, with many variations in its expression, is found in Greek writers; see regarding these shrill discordances, which run through all the joy of the beauty and splendour of Hellenic life, my Apologetick, p. 116. Buddhism accordingly gives to nirvna the place of the highest good. That we find Koheleth on the same path (cf. Ecclesiastes 6:3; Ecclesiastes 7:1), has its reason in this, that so long as the central point of man's existence lies in the present life, and this is not viewed as the fore-court of eternity, there is no enduring consolation to lift us above the miseries of this present world.

I praised - I judged them less miserable. For this is certain, that setting aside the future life, which Solomon doth not meddle with in the present debate; and considering the uncertainty, and vanity, and manifold calamities of the present life, a wise man would not account it worth his while to live.