Ecclesiaste 10:13 Commento

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.

The beginning of the words of his mouth is foolishness,.... As soon as ever he opens his mouth, he betrays his folly; the first word he speaks is a foolish one; or it is from the abundant folly in his heart that he speaks, which is the source and spring of all his foolish talk; and the end of his talk is mischievous madness; to himself and others; as he goes on, he appears more and more foolish, and yet more confident of his own wisdom; and is resolutely set on having his own way and will; grows warm, and is violently hot, to have his own words regarded; and, if contradicted, is like a madman, scattering arrows, firebrands, and death; his talk from first to last is a circle of folly; and, though it begins with something weak, and may seem innocent, yet it ends and issues in wickedness and madness, in rage and wrath, in oaths and curses.

"His talk begins as foolishness and ends as evil madness. The fool prates on and on, but man does not know what will be; and who can tell him what will be after him? "So far the discussion has been about the fool, whose lips teach the wise man, or according to another interpretation, his lips make himself corrupt. The beginning and the end of his speech are foolishness and evil madness; or as Symmachus has translated it, confusion, or some kind of inconsistency of words. For while he doesn't keep to the one opinion, he thinks he can escape sin in the many arguments he speaks at the same time. But he does not remember all those who have gone before him, and does not know what will happen after him, and so is confused in ignorance and the darkness, promising himself false knowledge; by this he thinks that he is wise, and that he is learned, if he uses lots of words. This can be taken to refer to the heretics, who do not heed the words of wise men, but continue to argue different sides so they intertwine the beginning and end of their speech in vanity, confusion, and madness; and though they know nothing, they speak more than they know.

The church was admonished to shun the beginning of sin. Which is that beginning of sin, like the head of a serpent? The beginning of all sin is pride.

(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.

Illustrating the folly and injuriousness of the fool's words; last clause of Ecc 10:12.

"The beginning of the words of his mouth is foolishness; and the end of his mouth is mischievous madness." From folly (absurdity) the words which are heard from a fool's mouth rise to madness, which is compounded of presumption, wantonness, and frenzy, and which, in itself a symptom of mental and moral depravity, brings as its consequence destruction on himself (Pro 18:17). The adjective רעה is as in רע חלי, which interchanges with רעה חו Ecc 6:2; Ecc 5:12, etc. The end of his mouth, viz., of his speaking, is = the end of the words of his mouth, viz., the end which they at last reach. Instead of holeloth, there is here, with the adj. following, holeluth, with the usual ending of abstracta. The following proverb says how the words of the fool move between these two poles of folly and wicked madness: he speaks much, and as if he knew all things.