Ecclesiastes 10:5 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.

There is an evil which I have seen under the sun,.... Which Solomon had observed in the course of his life, practised in some kingdoms and by some princes on earth, under the sun; for there is nothing of the like kind, as after mentioned, done in heaven, above the sun; as an error which proceedeth from the ruler; from the supreme ruler of a nation, the king of it; and it is not only as an error, or like one, a seeming one; but it is a real error, bestowing places of honour and profit on undeserving persons: which error proceeds from ignorance of the persons; or from affection to them, and from friendship cultivated with them in the younger time of life, being educated with them; or through the misrepresentation and imposition of those about him, who have ends to serve by their promotion; or through his own lusts and passions, which these men indulge him in. It may be understood of God, the supreme ruler, who suffers such things to be; and which may seem to some an error in providence, though it is not: but the other sense is best.

"There is an evil that I have observed in the world as if it were an error proceeding from the ruler: folly is placed on lofty heights, while rich men sit in low places. I have seen slaves on horses and nobles walking on foot like slaves. "Where we read "as if it were an error proceeding from the ruler" Aquila, Theodotion and the Septuagint have interpreted this as "as if not of their own will", that is "hos akousian", from the face of the ruler. Symmachus agrees with this, saying, "the fool is placed in great elevation, but humble riches remain fixed." And he remembers that he has seen this wickedness in this time, because the judgement of God seems to be unjust. And it happens either through not knowing, or without his will, that either in the rulers of the world, or in the leadership of the Church, often these men, who are rich in words and wisdom, rich too in good deeds, remain ignoble and foolish holding a position in the Church. But this happens in front of his face, he who has power in that time, while he oppresses the powerful and learned men, and he does not let them come out in public, but those whom he knows to be foolish in the Church he makes greater, so that the blind are led by the blind into pitfalls. The following verse also has this meaning: "I have seen slaves on horses and nobles walking on foot like slaves". Because these men are slaves of vices and sins, or are so humble, that they are thought to be slaves by other men, they are suddenly inflated by the devil's pompousness, and they wear out the public roads with their ponies [Cfr. Horat. Epod. IV, 14.]. And each noble or wise man that is oppressed by poverty takes the road and occupation of slaves. The Hebrew seems to say that ignorance seems to leave the face of the powerful and rulers. He explains this as God, because men think that in this inequality of matter He is not acting justly, and judging as is correct. More precisely, some men believe as their predecessors do that there must be judgement so that He himself is powerful, a topic that is mentioned before these verses: if a ruler comes up against you, do not give way. Should we not be sad therefore if we seem to be humble in this world, and know from the face of the devil, that the foolish are raised and the rich thrown down? If we know that slaves have the ranks of their masters and rulers do the work of their slaves. Remember though that this horse is seen in a good context, just as in the verse, which says, "and riding will be your salvation". [Hab. 3, 8.]

(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.

as--rather, "by reason of an error" [MAURER and HOLDEN].

"There is an evil which I have seen under the sun, like an error which proceedeth from the ruler." The introduction by the virtual relative raithi is as at Ecc 5:12; Ecc 6:1. Knobel, Hengst., and others give to the כ of כּשׁ the meaning of "according to," or "in consequence of which," which harmonizes neither with ra'ah nor with raithi. Also Kleinert's translation: "There is a misery - I have seen it under the sun - in respect of an error which proceedeth from the ruler," is untenable; for by this translation ra'ah is made the pred. while it is the subj. to ישׁ, and kishgagah the unfolding of this subject. Hitzig also remarks: "as [wie ein] an error, instead of which we have: in respect to [um einen] an error;" for he confounds things incongruous. Hitz., however, rightly recognises, as also Kleinert, the כ as Caph veritatis, which measures the concrete with the idea. Isa 13:6, compares the individual with the general which therein comes to view, Eze 26:10; Neh 7:2; cf. Sa2 9:8. Koheleth saw an evil under the sun; something which was like an error, appeared to him altogether like an error which proceedeth from the ruler. If we could translate שׁיּ by quod exiit, then כ would be the usual Caph similitudinis; but since it must be translated by quod exit, וגו כשׁ places the observed fact under a comprehensive generality: it had the nature of an error proceeding from the ruler. If this is correct, it is so much the less to be assumed that by השׁלּיט God is to be understood (Dan 5:21), as Jerome was taught by his Hebraeus: quod putent homines in hac inaequalitate rerum illum non juste et ut aequum est judicare. It is a governor in a state that is meant, by whom an error might easily be committed, and only too frequently is committed, in the promotion of degradation of persons. But since the world, with its wonderful division of high and low, appears like as it were an error proceeding from the Most High, there certainly falls a shadow on the providence of God Himself, the Governor of the world; but yet not so immediately that the subject of discourse is an "error" of God, which would be a saying more than irreverent. יּצא = יּצה is the metaplastic form for יּצאה or יּצאת (for which at Deu 28:57 incorrectly יּצת), not an error of transcription, as Olsh. supposes; vid., to the contrary. מלּפני (Symm. ἐξ ἔμπροστηεν) with יצא is the old usus loq. There now follows a sketch of the perverted world.