Ecclesiastes 10:9 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.

Whoso removeth stones shall be hurt therewith,.... That carries them from the quarry, where they are dug; or takes them from a heap, where they lie; or that attempts to pull them out of a building, where they are put; or removes them from places, where they are set as boundaries and landmarks; all which is troublesome, and by which men get hurt; the stones fall upon them, or are too heavy for them, or they do what they should not do, and so bring themselves into trouble; as do all such persons who are for removing the boundaries of commonwealths and communities, and for changing laws, and altering constitutions; and he that cleaveth wood shall be endangered thereby; of cutting himself: so he that soweth discord among brethren, that makes divisions in families, neighbourhoods, kingdoms, and churches; see Pro 6:16, Rom 16:18. Jarchi renders it, "shall be warmed" or "heated", according to the sense of the word, as he thinks, in Kg1 1:2; though he understands it of being profited by studying in the law and the commandments; of which he interprets the clause; and Ben Melech observes, that the word so signifies in the Arabic language; and Mr. Broughton renders it, "shall be heated thereby". The Targum paraphrases it, "shall be burnt with fire, by the hand of the Angel of the Lord:'' or, however, he may be overheated and do himself hurt, as men, that kindle the flame of contention and strife, often do.

"He who moves about stones will be hurt by them; he who splits logs will be endangered by them. "In Zechariah sacred stones are moved about the earth. [Cfr. Zach. 9, 16.] For they do not stay firm in their place, but revolve, and always inclining to other places, they hasten to move away. The Saviour also teaches about these living stones in the city of the Apocalypse [Cfr. Apoc. 21, 18-27.], and the apostle doesn't forget to mention the building of the Church. Therefore if anyone doing wrong by their heresy, should take away those stones from the building of the Church, then he will suffer torture afterwards. Aquila and Symmachus write about this man, and where we have 'he who moves about stones, will suffer from them', both write, "he who moves stones, will be wounded by them". But because the Scripture says very clearly, "he who moves about stones", or 'moves stones', he does not add 'good' or 'bad'. Moreover and to the contrary it must be understood, that the man of the Church seemingly a bishop and elder, (if we are taking this according to the mandate of Leviticus), took a stone away from the house of lepers, and was obliterated in dust and ashes. [Cfr. Lev. 14, 45.] And he will suffer for this himself, because he was forced to take away a stone from the Church of Christ and saying, (according to the apostle), "to weep with the weeping, to mourn with the mourners" [Rom. 12, 15.], and "who is weak, and I burn not?" [II Cor. 11, 29.]. Also cutting wood, he will be endangered by it. Heretics are non-fruit-bearing wood, and copse that do not bear fruit. Pertaining to this too is that we must not plant a glade in the house of God, and leafy openings, that is arbours of such sounding words are scorned. However learned and wise a man may be therefore who chops this wood with the sword of speech, he will be endangered by it, unless he diligently pays attention. This is similar to what follows, this will happen, "if iron is shaped" and its appearance is changed. This means that if his argument is found to be weaker, or if he does not have a point, in which each argument is well balanced, then the argument of his heart is blunt. Then the strength of wickedness will come upon him and fortify him. For this is what the Septuagint interprets this passage to mean: it says, "and he is fortified by strength, and he will begin to have more wisdom than strength; his wisdom will become strong, and superfluous, but it will not help him who possesses it.

(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.

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.