Ecclesiastes 10:11 Komentář

This chapter seems to be like Solomon's proverbs, a collection of wise sayings and observations, rather than a part of his sermon; but the preacher studied to be sententious, and "set in order many proverbs," to be brought in in his preaching. Yet the general scope of all the observations in this chapter is to recommend wisdom to us, and its precepts and rules, as of great use for the right ordering of our conversation and to caution us against folly. I. He recommends wisdom to private persons, who are in an inferior station. 1. It is our wisdom to preserve our reputation, in managing our affairs dexterously (Ecc 10:1-3). 2. To be submissive to our superiors if at any time we have offended them (Ecc 10:4). 3. To live quiet and peaceable lives, and not to meddle with those that are factious and seditious, and are endeavouring to disturb the government and the public repose, the folly and danger of which disloyal and turbulent practices he shows (Ecc 10:8-11). 4. To govern our tongues well (Ecc 10:12-15). 5. To be diligent in our business and provide well for our families (Ecc 10:18, Ecc 10:19). 6. Not to speak ill of our rulers, no, not in secret (Ecc 10:20). II. He recommends wisdom to rulers; let them not think that, because their subjects must be quiet under them, therefore they may do what they please; no, but, 1. Let them be careful whom they prefer to places of trust and power (Ecc 10:5-7). 2. Let them manage themselves discreetly, be generous and not childish, temperate and not luxurious (Ecc 10:16, Ecc 10:17). Happy the nation when princes and people make conscience of their duty according to these rules.

INTRODUCTION TO ECCLESIASTES 10 This chapter treats of the difference between wisdom and folly; and of the preferableness of the one, to the other, especially in civil government: folly is compared to a dead or deadly fly; a little of which as much hurts a wise man's reputation, as that does the most precious ointment, Ecc 10:1. A wise man and a fool differ in the situation of their heart; which is in the one on the right hand, in the other on the left, Ecc 10:2; the folly of the latter lies not only in his heart, but betrays itself throughout the whole of his conversation, Ecc 10:3. And it is one part of wisdom in a subject to bear patiently the anger of his prince, and not in a passion and at once leave his service, Ecc 10:4. And, among the follies of princes, this is a great one; to bestow their honours and favours on improper persons, to the neglect of such as are deserving, Ecc 10:5. And several proverbial expressions are used, as cautions to a wise man against plotting mischief to others; breaking in upon the constitution and laws of a commonwealth; weakening the strength of the state by an methods, and making discord in it, and carrying thin by mere strength and force; when, if wisdom used, it would direct to proper ways and means, by which things would be managed to the best advantage, Ecc 10:8. Then the babbling of fools against a government is exposed, which is like the secret bite of a serpent, Ecc 10:11; and the difference between the words of wise men, which express grace and kindness, and are amiable and acceptable to men; and those of fools, which destroy themselves, begin in folly, and end in mischief; are noisy, and without meaning; do not direct to things most plain and easy, but wearisome and fatiguing to themselves and others, Ecc 10:12. Next the unhappiness of a land is observed, when the governors of it are childish, intemperate, slothful, and prodigal; the happiness of a country when it is the reverse, Ecc 10:16; and the chapter is concluded with advice not to curse a king, or any great personage; no, not in the most private and secret manner; since, by one means or another, it will be discovered Ecc 10:20.

Surely the serpent will bite without enchantment,.... See Jer 8:17. Or rather, "without a whisper" (t); without hissing, or any noise, giving no warning at all: so the Vulgate Latin version renders it, "in silence"; some serpents bite, others sting, some both; see Pro 23:32; some hiss, others not, as here; and a babbler is no better; a whisperer, a backbiter, a busy tattling body, that goes from house to house, and, in a private manner, speaks evil of civil governments, of ministers of the word, and of other persons; and; in a secret way, defames men, and detracts from their characters: such an one is like a venomous viper, a poisonous serpent or adder; and there is no more guarding against him than against such a creature that bites secretly. (t) "absque susurro", Pagniuus; "absque sibilo", Tigurine version.

"If the snake bites because it has not been charmed, then there is no advantage to the charmer's art. "The meaning of this is very apparent: the serpent and the disparager are of the same ilk. For just as the hidden snake bites and injects its poison, so too the other disparages in private, and he pours out the poison of his heart against his brother, and there will be nothing between him and the serpent. For although the tongue of man was created for benediction and encouragement of others, the disparager makes it equal to that of the serpent, while he uses his virtues to bad purposes. Another meaning of this is, that if the serpent devil should bite anyone secretly, and he doesn't know it, he infects him with the poison of sin; and if he who has been struck keeps silent, and does not repent, and does not want to confess his wound to his teacher and brother, they who want to encourage him and see to it that he gets better, are not able to be of any use to him. For if an ill man is ashamed to confess his wound to a doctor, the doctor will not be able to cure what he does not know exists.

The snake is powerful, when it spreads its poison secretly. In the one who is tricked, an impression is created that he has received something good which in reality is not good. The teacher who charms should not do so in a superflous way but in a way that accomplishes something. Then he shows his [student] the error, the guile of his seducer.

“If a snake bites without hissing,” Ecclesiastes says, “there is no advantage for the charmer,” showing that the bite of a snake in silence is dangerous. This means that if a suggestion or thought springing from the devil is not by means of confession shown to some charmer (I mean some spiritually minded person who knows how to heal the wound at once by charms from the Scripture and how to extract the deadly poison of the snake from the heart), it will be impossible to help the sufferer who is already in danger and will no doubt die.

These silent bites are alone in fending off the medicine of the wise people. This deadly menace is so utterly incurable that it is worsened by soothings, inflamed by serious treatment, and irritated by gifts.

(Ecc. 10:1-20) Following up Ecc 9:18. him that is in reputation--for example, David (Sa2 12:14); Solomon (1Ki. 11:1-43); Jehoshaphat (2Ch. 18:1-34; Ch2 19:2); Josiah (Ch2 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 (Co1 5:6); also, "Beelzebub" means prince of flies. "Ointment" answers to "reputation" (Ecc 7:1; Gen 34:30). The verbs are singular, the noun plural, implying that each of the flies causes the stinking savor.

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 (Psa 58:4-5), so one may escape the sting of a calumniator by discretion (Ecc 10:12), [HOLDEN]. Thus, "without enchantment" answers to "not whet the edge" (Ecc 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. Ecc 10:8-10, caution in acting; Ecc 10:11 and following verses, caution in speaking.

The last proverb of this series presents for consideration the uselessness of him who comes too late. "If a serpent bite without enchantment, the charmer is of no use." The Talm. interprets this אם, like that of Ecc 10:10, also as interrog.: Does the serpent bite without its being whispered to, i.e., without a providential determination impelling it thereto? Jer. Peah, i. 1. But לחשׁ, except at Isa 26:16, where whispering prayers are meant, signifies the whispering of formulas of charming; "serpents are not to be charmed (tamed)," לחששׁ, Jer 8:17. Rather for הלּ בּעל the meaning of slander is possible, which is given to it in the Haggada, Taanith 8a: All the beasts will one day all at once say to the serpent: the lion walks on the earth and eats, the wolf tears asunder and eats; but what enjoyment hast thou by thy bite? and it answers them: "Also the slanderer (לבעל הלשׁון) has certainly no profit." Accordingly the Targ., Jerome, and Luther translate; but if אם is conditional, and the vav of veēn connects the protasis and the apodosis, then ba'al hallashon must denote a man of tongue, viz., of an enchanting tongue, and thus a charmer (lxx, Syr.). This name for the charmer, one of many, is not unintentional; the tongue is an instrument, as iron is, Ecc 10:10 : the latter must be sharp, if it would not make greater effort necessary; the former, if it is to gain its object, must be used at the right time. The serpent bites בּל לח, when it bites before it has been charmed (cf. belo yomo, Job 15:32); there are also serpents which bite without letting themselves be charmed; but here this is the point, that it anticipates the enchantment, and thus that the charmer comes too late, and can make no use of his tongue for the intended purpose, and therefore has no advantage from his act. There appropriately follow here proverbs of the use of the tongue on the part of a wise man, and its misuse on the part of a fool.