Ecclesiastes · Chapter 10

Verse 1. Dead flies] Any putrefaction spoils perfume; and so a foolish act ruins the character of him who has the reputation of being wise and good. Alas! alas! in an unguarded moment how many have tarnished the reputation which they were many years in acquiring! Hence, no man can be said to be safe, till he is taken to the paradise of God.

Verse 1. Dead flies, &c. — Solomon seems in these words to be prosecuting what he had said in the last clause of the preceding chapter; showing how much good one foolish action may destroy, what evil may result from it, and how a man, otherwise famed for wisdom, may thereby lose his reputation. So most interpreters understand the verse. “The wiser or better,” says Bishop Patrick, “any man is, so much the more cautious ought he to be in all his words and actions, if he mean to preserve that credit, esteem, and authority in the world, which give him great advantages for doing good. For, as dead flies, though very small creatures, falling into a pot of ointment,” and abiding and being putrified in it, “corrupt that precious composition, and turn the perfume into a stink; so doth a small error or miscarriage blemish him who was highly valued for his discretion and virtue.” And this comes to pass, partly, because all the actions, and consequently the follies of such men are most diligently observed, whereas the actions and follies of persons known to be ignorant and weak are generally disregarded; and, partly, because of that envious and malicious disposition which is in the minds of too many, and makes them quick-sighted to discover, and glad to hear, and forward to declare, the faults of such as, by their greater eminence, outshone and obscured them.

Verse 1. Dead flies cause the ointment, of exquisite perfumes, to send forth a stinking savour; a satirical proverb, applicable to characters in all the public walks of life. A general, by an error in war, or a minister by a vice in the sanctuary, has his fault made a crest in his coat of arms. Let us hear that voice: “I will take heed to my ways, that I offend not with my tongue.” The want of calm reflection, of vigour in virtue, and of habitual circumspection, is the ruin of reputation and character.

1. Ointment of the apothecary — Better, of the perfumer; that is, perfumed ointment. This is in the form of a proverb, and there is one in the Arabic to the same effect. In sultry climates this result might easily be produced. This verse, strictly translated would read, As for dead flies, one will make perfumed ointment to ferment with a stink. It forcibly illustrates what was said of one fool at the end of the previous chapter. The latter part of the verse is strangely given in the authorized version. By the Hebrew it is simply said, A little folly is heavier than wisdom and honour: applying at once the proverb here given.

V. 2. Heart-His understanding is always present with him and ready to direct him. He mentions the right hand, because that is the common instrument of action. A fool’s-His understanding is not effectual to govern his affections and actions.

Verse 2. A wise man’s heart is at his right hand] As the right hand is ordinarily the best exercised, strongest, and most ready, and the left the contrary, they show, 1. The command which the wise man has over his own mind, feelings, passions, &c., and the prudence with which he acts. And, 2. The want of prudence and management in the fool, who has no restraint on his passions, and no rule or guard upon his tongue. The right hand and the left are used in Scripture to express good and evil. The wise man is always employed in doing good; the fool, in nonsense or evil.

Verses 2, 3. A wise man’s heart is at his right hand — His understanding or wisdom is always present with him, and ready to direct him in all his actions. He manages all his affairs prudently and piously. He mentions the right hand because that is the common instrument of action. But a fool’s heart is at his left — His understanding and knowledge serve him only for idle speculation and vain ostentation, but is not useful or effectual to govern his affections and actions. Yea also, when he walketh by the way — Not only in great undertakings, but in his daily conversation; his wisdom faileth him — Hebrew, rsj wbl, his heart is wanting; he acts preposterously and foolishly, as if he were without a heart. He saith, &c. — He discovers his folly to all that meet him or converse with him.

Ver. 2. A wise man’s heart is at his right hand. He orders his affairs with discretion; while the fool, the inconsiderate man, blunders at every step. Let us be admonished to regard the cause and the consequence of all our actions, and study propriety of conduct.

2. The fact that wisdom exempts no man from his destiny, and is sometimes outweighed by folly, does not reduce it to the absolute level of folly. A wise man’s heart, etc. — The intellect of the wise is in its place, and prompt to serve him, while that of the fool is awkward and unavailable. This verse is an assumption after something has been conceded, and might begin, For all that.

V. 3. Walketh-In his daily conversation. He saith-He discovers his folly to all that meet him.

Verse 3. When—a fool walketh by the way] In every act of life, and in every company he frequents, the irreligious man shows what he is. Vanity, nonsense, and wickedness are his themes: so that in effect he saith to every one that he is a fool.

Verses 2, 3. A wise man’s heart is at his right hand — His understanding or wisdom is always present with him, and ready to direct him in all his actions. He manages all his affairs prudently and piously. He mentions the right hand because that is the common instrument of action. But a fool’s heart is at his left — His understanding and knowledge serve him only for idle speculation and vain ostentation, but is not useful or effectual to govern his affections and actions. Yea also, when he walketh by the way — Not only in great undertakings, but in his daily conversation; his wisdom faileth him — Hebrew, rsj wbl, his heart is wanting; he acts preposterously and foolishly, as if he were without a heart. He saith, &c. — He discovers his folly to all that meet him or converse with him.

3. The fool is the subject. His wisdom faileth, should be, He lacketh wisdom. He, in the last clause, refers to every one, and the sense would be plainer if that were not inserted: He saith to every one, He is a fool! He thinks all others fools.

V. 4. The spirit-The passion. Leave not-In anger or discontent. Continue in a diligent and faithful discharge of thy duty, and modestly and humbly submit to him. Yielding-A gentle and submissive carriage.

Verse 4. If the spirit of the ruler rise up against thee] If the king get incensed against thee.

Leave not thy place] Humble thyself before him, that is thy place and duty; for yielding to him, and not standing stoutly in thy defence, pacifieth great offenses: and then, when his anger is appeased, he will hear any thing in thy justification, if thou have any thing to offer. This is good advice to a child in reference to his parents, and to an inferior of any kind in reference to his superiors.

Several of the fathers understood this differently, If the spirit of the ruler-the influence of Satan-hath risen up against and prevailed over thee, to bring thee into some sin; leave not thy place-do not despair of God’s mercy; humble thyself before him, and seek pardon through the Son of his love, and this will be aprm marpe, a remedy or cure even for גדולים µyacj chataim gedolim, great errors or sins. All this is true in itself, whether found in this text or not.

Verse 4. If the spirit of a ruler — His passion or wrath; rise up against thee — Upon some misinformation given him, or mismanagement of thine; leave not thy place — In anger or discontent. Withdraw not thyself rashly and hastily from his presence and service: see on Ecclesiastes 8:3. Continue in a diligent and faithful discharge of thy duty, as becomes a subject, and modestly and humbly submit to him. For yielding pacifieth, &c. — Hebrew aprm jyny, healing maketh to cease great sins: that is, a submissive, meek deportment, which is of a healing nature, appeaseth wrath conceived for great offences.

Ver. 4. If the spirit of the ruler rise up against thee, leave not thy place. Bow to the tempest, and show thy loyalty by submission; then no mischief will follow. The following sayings are farther illustrations of the preacher’s maxims. It is dangerous to contend with men in power. A man removing an old building may be crushed under the ruins; or breaking through a hedge, he may tread on a slumbering adder, and be bitten; for a serpent when trod upon, will bite without hissing, or the least sibilancy to warn him of danger.

4. Leave not thy place — There is something painful in Koheleth’s repeated counsel of behaviour under oppressive rulers. He must have lived in troublous and tyrannical times. In the absence of an arm of vengeance raised upon the tyrant, meekness and deference will tend to pacify him, and prevent extreme outrages. Stay patiently in thy place, and not rush into fury and revolt.

Verse 5. An error which proceedeth from the ruler] What this error in the ruler is, the two following verses point out: it is simply this-an injudicious distribution of offices, and raising people to places of trust and confidence, who are destitute of merit, are neither of name nor family to excite public confidence, and are without property; so that they have no stake in the country, and their only solicitude must naturally be to enrich themselves, and provide for their poor relatives. This is frequent in the governments of the world; and favouritism has often brought prosperous nations to the brink of ruin. Folly was set in dignity; the man of property, sense, and name, in a low place. Servants—menial men, rode upon horses—carried every thing with a high and proud hand; and princes,—the nobles of the people, were obliged to walk by their sides, and often from the state of things to become in effect their servants. This was often the case in this country, during the reign of Thomas a Becket, and Cardinal Woolsey. These insolent men lorded it over the whole nation; and the people and their gentry were raised or depressed according as their pride and caprice willed. And, through this kind of errors, not only a few sovereigns have had most uncomfortable and troublesome reigns, but some have even lost their lives.

Verses 5-7. There is an evil, &c. — I have observed another great vanity and misdemeanour among men; as an error which proceedeth, &c. — Or rather, as the Hebrew may be translated, which is indeed an error proceeding from the ruler: for the following erroneous conduct must needs come from those who have power of conferring honour and authority. Folly is set in great dignity — Foolish and unworthy persons are frequently advanced by the favour or humour of princes into places of great trust and dignity, which is at once a great reproach to the prince, and a sore calamity to his people. And the rich sit in a low place — Wise and worthy men, rich in endowments of the mind, are neglected and despised, or removed from those places to which their merits had raised them. I have seen servants on horses — Men of a servile condition and disposition riding in pomp and state as princes; and princes — Men of noble birth and qualities, fit to rule a kingdom, walking as servants — In a state of poverty and degradation, despised and disregarded.

5. An evil — Koheleth speaks of this as occurring in his day and before his own eyes, (which could hardly have happened in the just reign of Solomon.) As an error, etc. — That is, such an outrage as only a despot could perpetrate; such as many a caliph, sultan, and emperor has committed.

V. 6. The rich-Wise and worthy men, rich in endowments of mind.

Verses 5-7. There is an evil, &c. — I have observed another great vanity and misdemeanour among men; as an error which proceedeth, &c. — Or rather, as the Hebrew may be translated, which is indeed an error proceeding from the ruler: for the following erroneous conduct must needs come from those who have power of conferring honour and authority. Folly is set in great dignity — Foolish and unworthy persons are frequently advanced by the favour or humour of princes into places of great trust and dignity, which is at once a great reproach to the prince, and a sore calamity to his people. And the rich sit in a low place — Wise and worthy men, rich in endowments of the mind, are neglected and despised, or removed from those places to which their merits had raised them. I have seen servants on horses — Men of a servile condition and disposition riding in pomp and state as princes; and princes — Men of noble birth and qualities, fit to rule a kingdom, walking as servants — In a state of poverty and degradation, despised and disregarded.

6. Folly — That is, the foolish man. Great dignity — Hebrew, Many high stations. The Roman emperors and the kings of France, as well as eastern rulers, have promoted worthless favourites to the most important offices, leaving the wise and good in obscurity.

Verses 5-7. There is an evil, &c. — I have observed another great vanity and misdemeanour among men; as an error which proceedeth, &c. — Or rather, as the Hebrew may be translated, which is indeed an error proceeding from the ruler: for the following erroneous conduct must needs come from those who have power of conferring honour and authority. Folly is set in great dignity — Foolish and unworthy persons are frequently advanced by the favour or humour of princes into places of great trust and dignity, which is at once a great reproach to the prince, and a sore calamity to his people. And the rich sit in a low place — Wise and worthy men, rich in endowments of the mind, are neglected and despised, or removed from those places to which their merits had raised them. I have seen servants on horses — Men of a servile condition and disposition riding in pomp and state as princes; and princes — Men of noble birth and qualities, fit to rule a kingdom, walking as servants — In a state of poverty and degradation, despised and disregarded.

7. Servants upon horses — More of the same matter. The horse indicates pomp and triumph, as when Mordecai was honoured by Ahasuerus. Riding on horseback through the city, he was announced by the luckless Haman. The tyrant loves to invert the social order, and set servants over their former masters, which was truly vexation of spirit to them.

V. 8. An hedge-Whereby another man’s fields or vineyards are distinguished, that he may either take away their fruits, or enlarge his own fields.

Verse 8. Whoso breaketh a hedge, a serpent shall bite him.] While spoiling his neighbour’s property, he himself may come to greater mischief: while pulling out the sticks, he may be bit by a serpent, who has his nest there. Some have supposed that vjn nachash here means a thorn; perhaps from the similarity of its prick to the serpent’s sting. He who forces his way through a hedge will be pricked by the thorns.

Verses 8, 9. He that diggeth a pit, &c. — The meaning of these verses, which may be considered as common proverbs, is, that those who are seeking and striving to injure others, often bring mischiefs thereby on their own heads; as he that digs a pit for another may, unawares, fall into it himself; and he who, in those hot countries, was pulling up a hedge, was in danger of being bit by a serpent lurking in it; and he that removes stones to undermine his neighbour’s house, may possibly be hurt, if not killed, by the upper stones falling on himself. It may be observed here, however, that Melancthon, Bishop Patrick, and many other interpreters, consider these verses as containing warnings to princes and people to take heed they do not rashly, and with violence, attempt to make changes in the established order of things in churches or states. “Let neither prince nor people,” says Henry, “violently attempt any changes, nor make a forcible entry upon a national settlement, for they will both find it of dangerous consequence. Let not princes invade the rights and liberties of their subjects; and let not subjects mutiny and rebel against their princes, but let both be content within their own bounds. God, by his ordinance, as by a hedge, hath enclosed the prerogatives and powers of princes, and their persons are under his special protection; those, therefore, that form any treasonable designs against their peace, their crown, and dignity, are but twisting halters for themselves. And those that go about to alter a well-modelled, well-settled government, under colour of redressing some grievances, and correcting some things amiss in it, will quickly perceive, not only that it is easier to find fault than to mend; to demolish that which is good, than to build up that which is better;” but that they pull a house down upon themselves, under the ruins of which they may perhaps be crushed to death. But this latter verse is thus interpreted by some, He that removeth stones — That rashly attempts things too high and hard for him; shall be hurt therewith — Shall suffer injury from such attempts. And he that cleaveth wood — With an iron instrument; shall be endangered thereby — May peradventure cut himself: that is, he that deals with men of knotty, stubborn tempers, shall have much vexation and trouble thereby, and probably shall find his character as well as peace much wounded.

8. Diggeth a pit — This is counsel to the aggrieved subject, warning him of the need of great caution, even in reasonable and justifiable resistance to the oppressor. One must be careful in ordinary undertakings; much more, then, in resisting rulers. Hunters still dig pits, and, disguising them artfully, entice with bait the wild beast upon them, when the slight covering gives way, and the animal falls into the pit. This method was more in use before the invention of gunpowder. Even lately a bear-hunter has been killed in his own trap. A serpent… bite — Venomous serpents often make their haunts in the walls of houses, and the breaking of the wall provokes their anger. The word hedge should be wall; that is, stone wall.

V. 9. Whoso removeth-Stones too heavy for them: who rashly attempts things too high and hard for them.

Verse 9. Whoso removeth stones] This verse teaches care and caution. Whoever pulls down an old building is likely to be hurt by the stones; and in cleaving wood many accidents occur for want of sufficient caution.

Verses 8, 9. He that diggeth a pit, &c. — The meaning of these verses, which may be considered as common proverbs, is, that those who are seeking and striving to injure others, often bring mischiefs thereby on their own heads; as he that digs a pit for another may, unawares, fall into it himself; and he who, in those hot countries, was pulling up a hedge, was in danger of being bit by a serpent lurking in it; and he that removes stones to undermine his neighbour’s house, may possibly be hurt, if not killed, by the upper stones falling on himself. It may be observed here, however, that Melancthon, Bishop Patrick, and many other interpreters, consider these verses as containing warnings to princes and people to take heed they do not rashly, and with violence, attempt to make changes in the established order of things in churches or states. “Let neither prince nor people,” says Henry, “violently attempt any changes, nor make a forcible entry upon a national settlement, for they will both find it of dangerous consequence. Let not princes invade the rights and liberties of their subjects; and let not subjects mutiny and rebel against their princes, but let both be content within their own bounds. God, by his ordinance, as by a hedge, hath enclosed the prerogatives and powers of princes, and their persons are under his special protection; those, therefore, that form any treasonable designs against their peace, their crown, and dignity, are but twisting halters for themselves. And those that go about to alter a well-modelled, well-settled government, under colour of redressing some grievances, and correcting some things amiss in it, will quickly perceive, not only that it is easier to find fault than to mend; to demolish that which is good, than to build up that which is better;” but that they pull a house down upon themselves, under the ruins of which they may perhaps be crushed to death. But this latter verse is thus interpreted by some, He that removeth stones — That rashly attempts things too high and hard for him; shall be hurt therewith — Shall suffer injury from such attempts. And he that cleaveth wood — With an iron instrument; shall be endangered thereby — May peradventure cut himself: that is, he that deals with men of knotty, stubborn tempers, shall have much vexation and trouble thereby, and probably shall find his character as well as peace much wounded.

9. Whoso removeth stones — This removing of stones is probably to be referred to the tearing down of buildings, etc., which is always attended with some danger. Cleaveth wood — Referring not to the simple preparation of wood for fuel, but to the taking down the timbers of a dwelling. The thought running through these connected illustrations is, that as to take down a building is a perilous process, much more to take down and reconstruct a government, in order to be rid of a tyrant, is a dangerous undertaking.

V. 10. Wisdom-As wisdom instructs a man in the smallest matters, so it is useful for a man’s direction in all weighty affairs.

Verse 10. If the iron be blunt] If the axe have lost its edge, and the owner do not sharpen it, he must apply the more strength to make it cut: but the wisdom that is profitable to direct will teach him, that he should whet his axe, and spare his strength. Thus, without wisdom and understanding we cannot go profitably through the meanest concerns in life.

Verse 10. If the iron be blunt — The axe wherewith a man cuts wood; he must put to more strength — To make it cut: that is, if a man do not use fit and proper means to accomplish any work, it will cost him so much the more labour and pains; but wisdom is profitable to direct — Both in the choice and in the use of means. In other words, As wisdom instructs a man in the smallest matters, so it is useful for a man’s direction in all weighty affairs.

10. If the iron — Better, the axe. This difficult verse may best be translated, If the axe be blunt, and he (the rebel) do not sharpen it well beforehand, he (the tyrant) will but gain the more strength, (by the rising against him.) Many a page of political history proves this warning true. The failure of a rebellion leaves the tyrant stronger, and also exasperated. The unhappy subject who has much to bear from his injustice still needs to count well the cost of revolt. Still, even after a failure, wisdom is profitable to direct: more literally, to make repair and reconciliation.

V. 11. Without-If not prevented by the art and care of the charmer; which practice he does not justify, but only mentions by way of resemblance.

Verse 11. The serpent will bite without enchantment] vjl alb belo lachash, without hissing. As a snake may bite before it hiss, so also will the babbler, talkative person, or calumniator. Without directly speaking evil, he insinuates, by innuendoes, things injurious to the reputation of his neighbour. Gif the eddir bite in silence, noyhing lasse than he hath that privily backbiteth.—Old MS. Bible. “A babbler of his tongue is no better than a serpent that styngeth without hyssynge.”—COVERDALE. The moral of this saying is simply this: A calumniator is as dangerous as a poisonous serpent; and from the envenomed tongue of slander and detraction no man is safe. The comparing the serpent, vjn nachash, to a babbler, has something singular in it. I have already supposed that the creature mentioned, Genesis 3:1, was of the genus simia. This has been ridiculed, but not disproved.

Verse 11. Surely the serpent will bite without enchantment — Unless it be seasonably prevented by the art and care of the charmer. This is an allusion to the general opinion, then and still prevailing in the eastern countries, that serpents might be charmed so as to be prevented from biting by certain incantations, or by singing and music. See note on Psalm 58:4, 5. And a babbler is no better — Hebrew, ˆwvlh l[b, the master of the tongue; which may be understood either of a rash, loose talker, a mere babbler, or of a backbiter and slanderer. Each of these is in the habit of using his tongue as if he were lord of it, and often does much mischief thereby, especially the latter, who, by his malicious words, bites secretly like a serpent, and gives deadly wounds to the characters of the absent.

11. The serpent will bite — Hebrews, If the serpent bite for lack of enchantment, the charmer has no advantage from his art. Our version strangely neglects the If. A babbler is the title (see margin) given to professors of the art of rendering serpents harmless by magic words, usually accompanied, indeed, by various manipulations. The idea is, that his art is of no use to him unless he employ it. So with the wisdom of the wise, unless used in repairing the mischief wrought by rash, rebellious movements.

V. 12. Gracious-Procure him favour with those who hear him.

Verse 12. The words of a wise man’s mouth] Every thing that proceeds from him is decent and orderly, creditable to himself, and acceptable to those who hear him. But the lips of the fool, which speak every thing at random, and have no understanding to guide them, are not only not pleasant to others, but often destructive to himself.

Verses 12-15. The words of a wise man are gracious — Hebrew, ˆj, grace: as they are profitable, so they are acceptable to others, procuring him favour with those that hear him. But the lips of a fool will swallow up himself — His discourses are ungracious and offensive to others, and therefore pernicious to himself. The beginning of his words is foolishness, &c. — All his talk, from the beginning to the end, is foolish and sinful; the more he talks the more his folly and wickedness appear; and the end is mischievous madness — He proceeds from evil to worse, and adds wilfulness to his weakness, and never desists till he hath done mischief to himself or others. A fool also is full of words — Forward to promise and boast what he will do; which is the common practice of foolish men, and running on endlessly, and never knowing when to cease; for he will have the last word, though it be but the same with that which was the first. A man cannot tell what shall be — What he will say next; his talk is so incoherent. And what shall be after him, who can tell? — That is, what mischief his foolish talk may produce. The labour of the foolish wearieth, &c. — Fools discover their folly by their wearisome and fruitless endeavours after things which are too high for them. Because he knoweth not, &c. — He is ignorant of those things which are most easy, as of the way to the great city whither he is going.

Ver. 12. The lips of a fool will swallow up himself. Such were the words of the Amalekite that ran with Saul’s crown to David. How often has a less instructed witness lost a good cause, by variations of evidence. The fool is full of words, he involves the simplest facts in a cloud of dust and smoke. He knows not the way to the city, the high road which no man can miss, nor how to set about the common concerns of life.

12. Gracious — Hebrew, Conciliating. They win upon the offended ruler, and incline him to clemency, while the talk of the fool would aggravate his case into utter hopelessness.

Verses 12-15. The words of a wise man are gracious — Hebrew, ˆj, grace: as they are profitable, so they are acceptable to others, procuring him favour with those that hear him. But the lips of a fool will swallow up himself — His discourses are ungracious and offensive to others, and therefore pernicious to himself. The beginning of his words is foolishness, &c. — All his talk, from the beginning to the end, is foolish and sinful; the more he talks the more his folly and wickedness appear; and the end is mischievous madness — He proceeds from evil to worse, and adds wilfulness to his weakness, and never desists till he hath done mischief to himself or others. A fool also is full of words — Forward to promise and boast what he will do; which is the common practice of foolish men, and running on endlessly, and never knowing when to cease; for he will have the last word, though it be but the same with that which was the first. A man cannot tell what shall be — What he will say next; his talk is so incoherent. And what shall be after him, who can tell? — That is, what mischief his foolish talk may produce. The labour of the foolish wearieth, &c. — Fools discover their folly by their wearisome and fruitless endeavours after things which are too high for them. Because he knoweth not, &c. — He is ignorant of those things which are most easy, as of the way to the great city whither he is going.

13. Words… foolishness — The infatuated man would go from folly to frenzy, unless some wise friend should take up his cause, and, leaving the rash rebel in silence, plead for him with the monarch.

V. 14. Full of words-Forward to promise and boast what he will do, whereas none can be sure of future events, even during his own life, much more after his death.

Verse 14. A man cannot tell what shall be] A foolish babbling man will talk on every subject, though he can say as little on the past, as he can on the future.

Verses 12-15. The words of a wise man are gracious — Hebrew, ˆj, grace: as they are profitable, so they are acceptable to others, procuring him favour with those that hear him. But the lips of a fool will swallow up himself — His discourses are ungracious and offensive to others, and therefore pernicious to himself. The beginning of his words is foolishness, &c. — All his talk, from the beginning to the end, is foolish and sinful; the more he talks the more his folly and wickedness appear; and the end is mischievous madness — He proceeds from evil to worse, and adds wilfulness to his weakness, and never desists till he hath done mischief to himself or others. A fool also is full of words — Forward to promise and boast what he will do; which is the common practice of foolish men, and running on endlessly, and never knowing when to cease; for he will have the last word, though it be but the same with that which was the first. A man cannot tell what shall be — What he will say next; his talk is so incoherent. And what shall be after him, who can tell? — That is, what mischief his foolish talk may produce. The labour of the foolish wearieth, &c. — Fools discover their folly by their wearisome and fruitless endeavours after things which are too high for them. Because he knoweth not, &c. — He is ignorant of those things which are most easy, as of the way to the great city whither he is going.

14. Full of words — The readiness of “the fool” to talk, even on the most difficult and incomprehensible subjects, is a sure index of his character. The clause, A man cannot tell, etc., should be introduced by though. There are many things which one would like to know upon which profound reflection and self-examination can aid knowledge. But many would rather talk than think or study. The immediate and the remoter future are presented as being alike beyond knowledge. What shall be — Soon, and what shall be hereafter.

V. 15. Wearieth-Fools discover their folly by their wearisome and fruitless endeavours after things which are too high for them. Because-He is ignorant of those things which are most easy, as of the way to the great city whither he is going.

Verse 15. He knoweth not how to go to the city.] I suppose this to be a proverb: “He knows nothing; he does not know his way to the next village.” He may labour; but for want of judgment he wearies himself to no purpose.

Verses 12-15. The words of a wise man are gracious — Hebrew, ˆj, grace: as they are profitable, so they are acceptable to others, procuring him favour with those that hear him. But the lips of a fool will swallow up himself — His discourses are ungracious and offensive to others, and therefore pernicious to himself. The beginning of his words is foolishness, &c. — All his talk, from the beginning to the end, is foolish and sinful; the more he talks the more his folly and wickedness appear; and the end is mischievous madness — He proceeds from evil to worse, and adds wilfulness to his weakness, and never desists till he hath done mischief to himself or others. A fool also is full of words — Forward to promise and boast what he will do; which is the common practice of foolish men, and running on endlessly, and never knowing when to cease; for he will have the last word, though it be but the same with that which was the first. A man cannot tell what shall be — What he will say next; his talk is so incoherent. And what shall be after him, who can tell? — That is, what mischief his foolish talk may produce. The labour of the foolish wearieth, &c. — Fools discover their folly by their wearisome and fruitless endeavours after things which are too high for them. Because he knoweth not, &c. — He is ignorant of those things which are most easy, as of the way to the great city whither he is going.

15. Labour of the foolish wearieth — Not merely the talk, but the acts of the fool. These all work to his injury. Even the ordinary affairs of life are more than he can do well, much more politic and discreet behaviour under a despotic ruler. A road to town is sure to be plain and well beaten, and so are common duties clear and well defined, but some people will blunder in both.

In dismissing now the character of the fool, of which this book has said so much, it may be said that the amount of space allowed to it in this brief essay is justified by the sad frequency of the character itself. “There be,” says Carlyle, “twenty-seven millions of people in these islands, [Great Britain and Ireland,] most of them Fools.” The fool with Koheleth is not so much lacking in intellect as full of moral perversity. For this the cure revealed is the grace of the Great Physician. This grace, affecting the heart, renovates by degrees the whole nature, and the fool becomes a new man in Christ.

V. 16. A child-Either in age, or childish qualities. Eat-Give up themselves to eating and drinking. Morning-The fittest time for God’s service, for the dispatch of weighty affairs, and for sitting in judgment.

Verse 16. Wo to thee, O land, when thy king is a child] Minorities are, in general, very prejudicial to a state. Regents either disagree, and foment civil wars; or oppress the people. Various discordant interests are raised up in a state during a minority; and the young king, having been under the tutelage of interested men, acts partially and injuriously to the interests of the people when he comes to the throne; and this produces popular discontent, and a troubled reign.

Thy princes eat in the morning!] They do nothing in order; turn night into day, and day into night; sleep when they should wake, and wake when they should sleep; attending more to chamberings and banquetings, than to the concerns of the state.

Verses 16, 17. Wo to thee, O land, when thy king is a child — Either in age or childish qualities; and thy princes eat in the morning — Give themselves up to eating and drinking at that time of the day which is most fit for God’s service, for the despatch of weighty affairs, and for sitting in judgment. Blessed art thou when thy king is the son of the nobles — Not so much by birth, as even the worst of kings commonly are, and have been, as by their noble and worthy dispositions and endowments, for such a one is opposed to the child in the former verse; and thy princes eat in due season — So as may further and not hinder their main business; for strength, and not for drunkenness — To refresh and strengthen their bodies, that they may be fit to perform the duties of their station, and not to please their palates, and indulge themselves in sensuality.

Ver. 16. Woe to thee, oh land, when thy king is a child; or whatever be his age, when his life is distinguished by puerility of intellect. In all such cases, the nation has no hope. But happy, when he is wise and temperate. Ancient and military sovereigns were the keystone of happiness to their country.

16. Woe to thee, O land — Having shown the true policy of the subject under an unwise ruler, Koheleth rebukes the bad rulers for their folly, artfully couching his reproof in an address to the “land.” Eat in the morning, is here expressive of dissipation and intemperance. Thus, Peter intimates that it was absurd to think that the disciples were so dissolute as to be drunk at the third hour of the day, that is, at nine o’clock in the “morning.”

V. 17. Nobles-Not so much by birth, as by their noble dispositions.

Verse 17. When thy king is the son of nobles] Uiov eleuqerwn, the son of freemen; persons well acquainted with the principles of civil liberty, and who rule according to them.—Septuagint. Such a one as comes to the throne in a legitimate way, from an ancient regal family, whose right to the throne is incontestable. It requires such a long time to establish a regal right, that the state is in continual danger from pretenders and usurpers, where the king is not the son of nobles.

And thy princes eat in due season] All persons in places of trust for the public weal, from the king to the lowest public functionary, should know, that the public are exceedingly scandalized at repeated accounts of entertainments, where irregularity prevails, much money is expended, and no good done. These things are drawn into precedent, and quoted to countenance debauch in the inferior classes. The natural division of the day for necessary repasts is, BREAKFAST, eight, or half after; DINNER, one, or half after; SUPPER, eight, or half after. And these, or even earlier hours were formerly observed in these countries. Then we had scarcely any such thing as gout, and no nervous disorders.

In ancient nations the custom was to eat but once; and then about mid-day.

Verses 16, 17. Wo to thee, O land, when thy king is a child — Either in age or childish qualities; and thy princes eat in the morning — Give themselves up to eating and drinking at that time of the day which is most fit for God’s service, for the despatch of weighty affairs, and for sitting in judgment. Blessed art thou when thy king is the son of the nobles — Not so much by birth, as even the worst of kings commonly are, and have been, as by their noble and worthy dispositions and endowments, for such a one is opposed to the child in the former verse; and thy princes eat in due season — So as may further and not hinder their main business; for strength, and not for drunkenness — To refresh and strengthen their bodies, that they may be fit to perform the duties of their station, and not to please their palates, and indulge themselves in sensuality.

Ver. 17. When thy princes eat in due season; that is, in the morning, and in the evening; for these, in the warmer climates, are the two principal meals. In the heat of the day, they enjoyed the shade, and drank a cooling beverage.

17. A son of nobles is a strong phrase for a noble man. So uniform is the connexion between the wise control of appetite by those who have ample means for its indulgence and a proper regard for public welfare, that such abstinence fairly presumes the possession of a wise regard for the welfare of those over whom they rule.

Verse 18. By much slothfulness] This is remarkably the case in some countries. Houses are not repaired till they almost fall about the ears of the inhabitants. We have an adage that applies to all such cases: “A stitch in time saves nine.”

Verse 18. By much slothfulness, &c., the house droppeth through — That house which is neglected by its owner, and not repaired, must needs come to ruin. Whereby he intimates that the sloth and carelessness of princes, in the management of public affairs, which is a usual attendant on that luxury of which he now spoke, is most destructive to themselves and to their people.

18. The condition of the state in the hands of such rulers as are mentioned verse 16 is compared to that of a neglected building. By much slothfulness — Hebrew, By slothful hands; through neglect the beams decay and the roof leaks.

Verse 19. A feast is made for laughter] The object of it is to produce merriment, to banish care and concern of every kind. But who are they who make and frequent such places? Epicures and drunkards generally; such as those of whom Horace speaks:— Nos numerus sumus, et fruges consumere nati. Epist. lib. i., ep. 2, ver. 27.

“Those whose names stand as indications of men, the useless many; and who appear to be born only to consume the produce of the soil.”

But money answereth all] This saying has prevailed everywhere. Scilicet uxorem cum dote, fidemque, et amicos, Et genus, et formam REGINA PECUNIA donat; Ac bene nummatum decorat Suadela, Venusque. HOR. Ep. lib. i., ep. 6, ver. 36.

“For gold, the sovereign QUEEN of all below, Friends, honour, birth, and beauty, can bestow. The goddess of persuasion forms her train; And Venus decks the well-bemonied swain.” FRANCIS.

Verse 19. A feast is made for laughter, &c. — Not merely for caring, but chiefly for pleasant conversation, and the society of friends; not the laughter of fools, which is madness, but that of wise men, namely, that cheerfulness by which they fit themselves for business and severe studies: and wine maketh merry — Hebrew, µyyj jmcy, maketh glad the life, exhilarates the mind; but money answereth all things — Procures not only meat and drink for feasting, but all other worldly advantages. Therefore be frugal, and spend not all in luxurious eating and drinking, remembering, that money is wanted for a great many other purposes. Some refer this verse to rulers, and consider this last clause as being added to aggravate the sin and folly of luxury, to which, when princes give up themselves, they not only neglect their business, but thereby waste that money and treasure which are so highly necessary for the support and preservation of themselves and their kingdoms: and, in consequence thereof, are obliged to squeeze money out of their people by oppressive taxes, and other dishonourable and dangerous practices.

19. Made for laughter — This verse should read, The bread and the wine, which cheer the life, are made into laughter, or revelry; that is, by the luxurious rulers still spoken of. Money answereth all things — Better, And the money furnishes both. Whose “money?” It is artfully suggested, rather than told, that it is the “money” wrung from the subjects that is thus squandered in feasting.

V. 20. Thy thought-In the most secret manner. The rich-Princes or governors. A bird-The king will hear of it by unknown and unsuspected hands, as if a bird had heard and carried the report of it.

Verse 20. Curse not the king] Do not permit thyself even to think evil of the king; lest thy tongue at some time give vent to thy thoughts, and so thou be chargeable with treason.

For a bird of the air shall carry the voice] Does he refer here to such fowls as the carrier pigeon, which were often used to carry letters under their wings to a great distance, and bring back answers? The Targum turns it curiously: “Do not speak evil of the king in thy conscience, nor in the secret of thy heart, nor in the most hidden place in thy house, curse not a wise man; for Raziel calls daily from heaven upon Mount Horeb, and his voice goes through the whole world; and Elijah, the great priest, goes, flying through the air like a winged eagle, and publishes the words which are spoken in secret by all the inhabitants of the earth.” Civil government is so peculiarly of God, that he will have it supported for the benefit of mankind; and those who attempt to disturb it are generally marked by his strong disapprobation. And though there have been multitudes of treasons hatched in the deepest secrecy; yet, through the providence of God, they have been discovered in the most singular manner. This shows God’s care for government.

ECCLESIASTES

Verse 20. Curse not the king — Having spoken of the miscarriages of kings, he now gives a caution to their subjects, that they should not thence take occasion to speak irreverently or contemptuously of them, or wish or design any evil against their persons or government. For though vices may be condemned wheresoever they are, yet both reverence and obedience are due to magistrates, as they are God’s deputies and vicegerents, and that, notwithstanding their vices, as is manifest from Romans 13:1, &c.; 1 Peter 2:13. No, not in thy thought — In the most secret manner, by giving way to such thoughts and affections, for these would very probably break forth into disloyal words and practices: and curse not the rich — The princes or governors under the king, who are commonly rich; for a bird, &c., shall carry the voice — The king will hear of it by unknown and unsuspected hands, as if a bird had heard and carried the report of it.

Ver. 20. Curse not the king—in thy thought— a bird of the air shall carry the voice. He is the father of his people: if he err, let his ministers advise him, as the aged senators advised Rehoboam. Let them cover his errors, and support him in all the high duties of his station. If vigilance be not at the helm of the state, the ship, under the finest breezes, may take the ground. Let prayer and supplication be made for all men, but especially for kings, and for all that are in authority under them. Let the fool keep before his eyes the myriads of men that have fallen, in opposing the government of their country, and shun the snare that the faction would lay for his feet.

20. Curse not the king — Having said in rebuke of the tyrant all that is prudent, admonition of prudence is again given to the subject. It has been remarked that the lack in Hebrew of the little words called particles causes even connected discourse to appear isolated, as if made of separate and distinct propositions. A translation into English or any modern tongue requires the insertion of these. Thus this verse needs to be introduced with Yet, Still, or However. Rich, should be the prince. Reference is here made to the system of espionage which largely prevailed under eastern governments. It was so close and manifold that the figures employed in this verse are not too forcible to express its adroitness and circumstantiality. As the general subject of discreet behaviour in the trying times produced by bad rulers occupies so large a proportion of this brief book, we may, on dismissing it, again say that its moral weight as against the Solomonic authorship is very serious. The books of Scripture, though written for all time, got their special form and matter from and for some particular time. So much of exhortation to patient endurance under misgovernment could not possibly have been inspired by any thing known to have existed in the golden age of Solomon. But there was hardly a year in the interval between 450 B.C. and 330 B.C. when such wisdom of the serpent and harmlessness of the dove was not wanted in almost every province of the Persian empire.