2 A wise man's H2450 heart H3820 is at his right hand; H3225 but a fool's H3684 heart H3820 at his left. H8040
And G2532 he said, G2036 This G5124 will I do: G4160 I will pull down G2507 my G3450 barns, G596 and G2532 build G3618 greater; G3187 and G2532 there G1563 will I bestow G4863 all G3956 my G3450 fruits G1081 and G2532 my G3450 goods. G18 And G2532 I will say G2046 to my G3450 soul, G5590 Soul, G5590 thou hast G2192 much G4183 goods G18 laid up G2749 for G1519 many G4183 years; G2094 take thine ease, G373 eat, G5315 drink, G4095 and be merry. G2165 But G1161 God G2316 said G2036 unto him, G846 Thou fool, G878 this G5026 night G3571 thy G4675 soul G5590 shall be required G523 of G575 thee: G4675 then G1161 whose G5101 shall those things be, G2071 which G3739 thou hast provided? G2090
For G1063 which G5101 of G1537 you, G5216 intending G2309 to build G3618 a tower, G4444 sitteth G2523 not G3780 down G2523 first, G4412 and counteth G5585 the cost, G1160 whether G1487 he have G2192 sufficient to G4314 finish G535 it? Lest G3363 haply, G3379 after he G846 hath laid G5087 the foundation, G2310 and G2532 is G2480 not G3361 able G2480 to finish G1615 it, all G3956 that behold G2334 it begin G756 to mock G1702 him, G846 Saying, G3004 This G3754 G3778 man G444 began G756 to build, G3618 and G2532 was G2480 not G3756 able G2480 to finish. G1615 Or G2228 what G5101 king, G935 going G4198 to make G4820 war G4171 against G1519 another G2087 king, G935 sitteth G2523 not G3780 down G2523 first, G4412 and consulteth G1011 whether G1487 he be G2076 able G1415 with G1722 ten G1176 thousand G5505 to meet G528 him that cometh G2064 against G1909 him G846 with G3326 twenty G1501 thousand? G5505 Or else, G1490 while the other G846 is G5607 yet G2089 a great way off, G4206 he sendeth G649 an ambassage, G4242 and desireth G2065 conditions G4314 of peace. G1515
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ecclesiastes 10
Commentary on Ecclesiastes 10 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 10
Ec 10:1-20.
1. Following up Ec 9:18.
him that is in reputation—for example, David (2Sa 12:14); Solomon (1Ki 11:1-43); Jehoshaphat (2Ch 18:1-34; 19:2); Josiah (2Ch 35:22). The more delicate the perfume, the more easily spoiled is the ointment. Common oil is not so liable to injury. So the higher a man's religious character is, the more hurt is caused by a sinful folly in him. Bad savor is endurable in oil, but not in what professes to be, and is compounded by the perfumer ("apothecary") for, fragrance. "Flies" answer to "a little folly" (sin), appropriately, being small (1Co 5:6); also, "Beelzebub" means prince of flies. "Ointment" answers to "reputation" (Ec 7:1; Ge 34:30). The verbs are singular, the noun plural, implying that each of the flies causes the stinking savor.
2. (Ec 2:14).
right—The right hand is more expert than the left. The godly wise is more on his guard than the foolish sinner, though at times he slip. Better a diamond with a flaw, than a pebble without one.
3. by the way—in his ordinary course; in his simplest acts (Pr 6:12-14). That he "saith," virtually, "that he" himself, &c. [Septuagint]. But Vulgate, "He thinks that every one (else whom he meets) is a fool."
4. spirit—anger.
yielding pacifieth—(Pr 15:1). This explains "leave not thy place"; do not in a resisting spirit withdraw from thy post of duty (Ec 8:3).
5. as—rather, "by reason of an error" [Maurer and Holden].
6. rich—not in mere wealth, but in wisdom, as the antithesis to "folly" (for "foolish men") shows. So Hebrew, rich, equivalent to "liberal," in a good sense (Isa 32:5). Mordecai and Haman (Es 3:1, 2; 6:6-11).
7. servants upon horses—the worthless exalted to dignity (Jer 17:25); and vice versa (2Sa 15:30).
8. The fatal results to kings of such an unwise policy; the wrong done to others recoils on themselves (Ec 8:9); they fall into the pit which they dug for others (Es 7:10; Ps 7:15; Pr 26:27). Breaking through the wise fences of their throne, they suffer unexpectedly themselves; as when one is stung by a serpent lurking in the stones of his neighbor's garden wall (Ps 80:12), which he maliciously pulls down (Am 5:19).
9. removeth stones—namely, of an ancient building [Weiss]. His neighbor's landmarks [Holden]. Cuts out from the quarry [Maurer].
endangered—by the splinters, or by the head of the hatchet, flying back on himself. Pithy aphorisms are common in the East. The sense is: Violations of true wisdom recoil on the perpetrators.
10. iron … blunt—in "cleaving wood" (Ec 10:9), answering to the "fool set in dignity" (Ec 10:6), who wants sharpness. More force has then to be used in both cases; but "force" without judgment "endangers" one's self. Translate, "If one hath blunted his iron" [Maurer]. The preference of rash to judicious counsellors, which entailed the pushing of matters by force, proved to be the "hurt" of Rehoboam (1Ki 12:1-33).
wisdom is profitable to direct—to a prosperous issue. Instead of forcing matters by main "strength" to one's own hurt (Ec 9:16, 18).
11. A "serpent will bite" if "enchantment" is not used; "and a babbling calumniator is no better." Therefore, as one may escape a serpent by charms (Ps 58:4, 5), so one may escape the sting of a calumniator by discretion (Ec 10:12), [Holden]. Thus, "without enchantment" answers to "not whet the edge" (Ec 10:10), both expressing, figuratively, want of judgment. Maurer translates, "There is no gain to the enchanter" (Margin, "master of the tongue") from his enchantments, because the serpent bites before he can use them; hence the need of continual caution. Ec 10:8-10, caution in acting; Ec 10:11 and following verses, caution in speaking.
12. gracious—Thereby he takes precaution against sudden injury (Ec 10:11).
swallow up himself—(Pr 10:8, 14, 21, 32; 12:13; 15:2; 22:11).
13. Illustrating the folly and injuriousness of the fool's words; last clause of Ec 10:12.
14. full of words—(Ec 5:2).
a man cannot tell what shall be—(Ec 3:22; 6:12; 8:7; 11:2; Pr 27:1). If man, universally (including the wise man), cannot foresee the future, much less can the fool; his "many words" are therefore futile.
15. labour … wearieth—(Isa 55:2; Hab 2:13).
knoweth not how to go to the city—proverb for ignorance of the most ordinary matters (Ec 10:3); spiritually, the heavenly city (Ps 107:7; Mt 7:13, 14). Maurer connects Ec 10:15 with the following verses. The labor (vexation) caused by the foolish (injurious princes, Ec 10:4-7) harasses him who "knows not how to go to the city," to ingratiate himself with them there. English Version is simpler.
16. a child—given to pleasures; behaves with childish levity. Not in years; for a nation may be happy under a young prince, as Josiah.
eat in the morning—the usual time for dispensing justice in the East (Jer 21:12); here, given to feasting (Isa 5:11; Ac 2:15).
17. son of nobles—not merely in blood, but in virtue, the true nobility (So 7:1; Isa 32:5, 8).
in due season—(Ec 3:1), not until duty has first been attended to.
for strength—to refresh the body, not for revelry (included in "drunkenness").
18. building—literally, "the joining of the rafters," namely, the kingdom (Ec 10:16; Isa 3:6; Am 9:11).
hands—(Ec 4:5; Pr 6:10).
droppeth—By neglecting to repair the roof in time, the rain gets through.
19. Referring to Ec 10:18. Instead of repairing the breaches in the commonwealth (equivalent to "building"), the princes "make a feast for laughter (Ec 10:16), and wine maketh their life glad (Ps 104:15), and (but) money supplieth (answereth their wishes by supplying) all things," that is, they take bribes to support their extravagance; and hence arise the wrongs that are perpetrated (Ec 10:5, 6; 3:16; Isa 1:23; 5:23). Maurer takes "all things" of the wrongs to which princes are instigated by "money"; for example, the heavy taxes, which were the occasion of Rehoboam losing ten tribes (1Ki 12:4, &c.).
20. thought—literally, "consciousness."
rich—the great. The language, as applied to earthly princes knowing the "thought," is figurative. But it literally holds good of the King of kings (Ps 139:1-24), whose consciousness of every evil thought we should ever realize.
bed-chamber—the most secret place (2Ki 6:12).
bird of the air, &c.—proverbial (compare Hab 2:11; Lu 19:40); in a way as marvellous and rapid, as if birds or some winged messenger carried to the king information of the curse so uttered. In the East superhuman sagacity was attributed to birds (see on Job 28:21; hence the proverb).