The Preacher again contemplates our seemingly unjust world.

So I returned and considered all the oppression that is doneunder the sun and Look -- the tears of the oppressed; they have no comforter. And on the side of their oppressors thereis power.

He acknowledges how the subjugated appear to have no redeemer.  He further observes how we can becomewroth instead of having proper reverence.  Our sorrow will never end if we cannot get beyond the earthly.  Yet there is so much more for those willing to transcend our “under-the-sun” nature. 

Therefore I praised the dead, who are already dead, more than the living which are still alive.

This is cryptic phraseology implies there are spiritually dead among us, as Jesus referenced in Matthew 8:22 (“Let the dead bury their dead.” )

 Qohelet continues:  

Better is he who has not been, who has not seen the evil deeds that are done under the sun. 

He considers whether man is better off to have never been born. An implication is the principled necessity of a coming judgment and afterlife.

The Preacher then addresses the nature of envy and finds theenergy expended on this cardinal sin as vanity.

The fool foldeth his hands together and eateth his own flesh.  

 This appears to discourage indolence. By stewing in jealousy and not being industrious, we bring ruin upon ourselves.

Qohelet then speaks to the virtue of discretion:

Better is a handful with quietness, than both hands full with toil and vexation of spirit.  

Essentially, use Your time and energy wisely. Focus on the right and godly.  Act with  God-guided discretion and be discrete when successful. 

Qohelet then speaks to the necessity of strong bonds. 

There is one alone…he hath neither child nor brother; yet is there no end of his labour. Neither is his eye satisfied with riches.  He will come to says, “For whom do I labour, and bereave my soul of good? This is also vanity.

Such a man discovers that one alone, without family and friends to share in success, is the essence of vanity. Further, Qohelet realizes that no matter how rich one gets, those he may wish to pass his material wealth to may squander it. He then notes:

Two are better than one; because they have a good reward for their labour. For if one should fall, the other will lift up his fellow.  Woe to him that is alone. When he falleth; he hath not another to help him.

He then moves this idea to the bedroom:

If two lie together, then they have heat: but how can one be warm alone?

Qohelet continues,

And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.

Some scholars proffer that the third cord is the power of God, and that a relationship with Your Spouse that is intertwined with God is a threefold cord not easily broken.

The Preacher then touches on everlasting patterns in the political realm to close out the chapter.

Better is a poor and a wise child than an old and foolish king,who no longer knows to be wary and will not be admonished.

The idea is that there pattern of angst and futility from one generation to the next with respect to how power is acquired, exercised and passed along.  Wisdom will always remain the greatest trait of a King.

For out of prison one cometh to reign as King; whereas, at times, he that is born in his own kingdom becometh poor.

The Preacher also observes:

I considered all the living...and notice how one rises to lead his fellows; when a second child shall stand up.

There is often an example of one who is young unexpectedly assuming leadership.  Some will even come out of prison to reign. While others will fall from power and loss their status.

When there is a new ruler, the populace often flocks for a myriad of reasons. Yet power is precarious.  Both rejoice and disappointment await those who are figureheads.

The Preacher is highlighting how all he described, in the grand scheme, is short-lived.