Ecclesiastes 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

(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).