ปัญญาจารย์ 10:1 วิจารณ์

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.

In these verses Solomon shows, I. What great need wise men have to take heed of being guilty of any instance of folly; for a little folly is a great blemish to him that is in reputation for wisdom and honour, and is as hurtful to his good name as dead flies are to a sweet perfume, not only spoiling the sweetness of it, but making it to send forth a stinking savour. Note, 1. True wisdom is true honour, and will gain a man a reputation, which is like a box of precious ointment, pleasing and very valuable. 2. The reputation that is got with difficulty, and by a great deal of wisdom, may be easily lost, and by a little folly, because envy fastens upon eminency, and makes the worst of the mistakes and miscarriages of those who are cried up for wisdom, and improves them to their disadvantage; so that the folly which in another would not be taken notice of in them is severely censured. Those who make a great profession of religion have need to walk very circumspectly, to abstain from all appearances of evil, and approaches towards it, because many eyes are upon them, that watch for their halting; their character is soon sullied, and they have a great deal of reputation to lose. II. What a deal of advantage a wise man has above a fool in the management of business (Ecc 10:2): A wise man's heart is at his right hand, so that he goes about his business with dexterity, turns his hand readily to it, and goes through it with despatch; his counsel and courage are ready to him, whenever he has occasion for them. But a fool's heart is at his left hand; it is always to seek when he has any thing to do that is of importance, and therefore he goes awkwardly about it, like a man that is left-handed; he is soon at a loss and at his wits' end. III. How apt fools are at every turn to proclaim their own folly, and expose themselves; he that is either witless or graceless, either silly or wicked, if he be ever so little from under the check, and left to himself, if he but walk by the way, soon shows what he is; his wisdom fails him, and, by some impropriety or other, he says to every one he meets that he is a fool (Ecc 10:3), that is, he discovers his folly as plainly as if he had told them so. He cannot conceal it, and he is not ashamed of it. Sin is the reproach of sinners wherever they go.

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.

Dead flies cause the ointment of the apothecary to send forth a stinking savour,.... Such, as Jarchi observes, are in the winter season, which are weak and near to death, and get into precious ointment, prepared after the best manner, where they die, and corrupt and spoil it: or, "flies of deaths" (m); deadly ones, which have something in their nature poisonous and pernicious; which, when they light upon the most sweet and savoury ointment, give it an ill smell; so doth a little folly him that is in reputation for wisdom and honour; a good name is like precious ointment, valuable and fragrant; sin, which is folly, is like a dead fly; not only light and mean, and base and worthless, but hurtful and pernicious, deadly, and the cause of death; and what may seem little, a peccadillo, or, however, one single act of sin, may injure the character of a wise and honourable man, and greatly expose him to shame and contempt, and cause him to stink in the nostrils of men, Gen 36:20; and to be reproached by men, and religion and government to be reproached for his sake. Thus the affair of Bathsheba and Uriah, what a slur did it bring on the character of David, so famous for wisdom and honour, for religion and piety? and the idolatry of Solomon, the wisest of men; Jehoshaphat, that good king, entering into affinity with Ahab; and pious Josiah going to war with the king of Egypt, contrary to the word of the Lord; with many other instances. This teaches how careful men eminent for gifts and grace should be of their words and actions; since the least thing amiss in them is easily discerned, and soon taken notice of, as the least speck in a diamond, or spot in fine linen, clean and white; and there are wicked and envious persons enough watching for their halting, glad to have an occasion against them, and improve everything to the uttermost: this is a caution to wise magistrates, honourable ministers of the word, and eminent professors more especially. The Targum is, "evil concupiscence, which dwells at the gates of the heart, is as a fly, and is the cause of death in the world; and corrupts a good name, which was before like to anointing oil, perfumed with spices:'' and to the same purpose the Midrash. One of the names of Satan is Beelzebub, the lord of a fly; who, by his temptations, solicits to sin and folly, which produce the effect here mentioned, and therefore to be shunned as a deadly fly in the ointment, Mat 12:24. Gussetius (n) renders it, "that which is precious and worthy of honour "proceeds" from wisdom; and folly "comes" from glory, "worldly glory", in a little time.'' (m) "muscae mortis", Montanus, Vatablus, Drusius, Amama, Cocceius, Rambachius. (n) Ebr. Comment. p. 344.

Moreover, flies falling into myrrh, and suffocated therein, make both the appearance of that pleasant ointment and the anointing therewith an unseemly thing; and to be mindful of wisdom and of folly together is in no way proper. The wise man, indeed, is his own leader to right actions; but the fool inclines to erring courses, and will never make his folly available as a guide to what is noble. Yea, his thoughts also are vain and full of folly. But if ever a hostile spirit fall upon you, my friend, withstand it courageously, knowing that God is able to propitiate even a mighty multitude of offenses. These also are the deeds of the prince and father of all wickedness: that the fool is set on high, while the man richly gifted with wisdom is humbled; and that the slaves of sin are seen riding on horseback, while men dedicated to God walk on foot in dishonour, the wicked exulting the while. But if any one devises another's hurt, he forgets that he is preparing a snare for himself first and alone. And he who wrecks another's safety, shall fall by the bite of a serpent. But he who removes stones, indeed shall undergo no light labour; and be who cleaves wood shall bear danger with him in his own weapon. And if it chance that the axe spring out of the handle, he who engages in such work shall be put to trouble, gathering for no good and having to put to more of his iniquitous and shortlived strength. The bite of a serpent, again, is stealthy; and the charmers will not soothe the pain, for they are vain. But the good man does good works for himself and for his neighbours alike; while the fool shall sink into destruction through his folly. And when he has once opened his mouth, he begins foolishly and soon comes to an end, exhibiting his senselessness in all. Moreover, it is impossible for man to know anything, or to learn from man either what has been from the beginning, or what shall be in the future. For who shall be the declarer thereof? Besides, the man who knows not to go to the good city, sustains evil in the eyes and in the whole countenance. And I prophesy woes to that city the king of which is a youth, and its rulers gluttons. But I call the good land blessed, the king of which is the son of the free: there those who are entrusted with the power of ruling shall reap what is good in due season. But the sluggard and the idler become scoffers, and make the house decay; and misusing all things for the purposes of their own gluttony, like the ready slaves of money, for a small price they are content to do all that is base and abject. It is also right to obey kings and rulers or potentates, and not to be bitter against them, nor to utter any offensive word against them. For there is ever the risk that what has been spoken in secret may somehow become public. For swift and winged messengers convey all things to Him who alone is King both rich and mighty, discharging therein a service which is at once spiritual and reasonable.

Flies falling into perfume, and drowning, make the appearance and use of that pleasant oil unseemly; so, too, it is improper to have both wisdom and foolishness together in one’s mind.

"Dead flies putrefy the perfumer's oil; a little folly outweighs wisdom and honour. "Here he gives an example to illustrate the idea expressed above, in which he says that many good things can be outweighed by one fool, since one evil mixed with good in this way will pollute the greater part of it, just as flies if they die in oil, make it lose its colour and smell. And since wisdom is often mixed with cleverness and prudence has wickedness, he teaches that we must search out wisdom alone, or that it be mixed with the innocence of doves. Let us then be prudent to the good, and simple in the face of the wicked. And this is the meaning: let the righteous man have little simplicity on account of his having too much suffering, and while he keeps his retribution for God, he seems foolish, and does wickedness at once in vindication under the guise of prudence. Another meaning could be those flies that according to Isaiah inhabit a part of the river of Egypt, and destroy the sweetness of oil and according to one source leave the smell of their uncleanness [Cfr. Is. 7, 18.]. The chief of these flies is called Beelzebub of the demons, and is interpreted as either 'the idol of flies' or 'the man of the flies', or 'he who has flies' [Cfr. Matth. 12, 24.].

Indeed, it is said that Beelzebub means prince of flies; and it has been written of them, “Dying flies spoil the sweetness of the oil.”

“Dead flies spoil the whole pot of sweet ointment,” and “when a king hearkens to unrighteous counsel, all the servants under him are wicked.” So one scabbed sheep, if not separated from those that are whole, infects the rest with the same distemper; and a person infected with the plague is to be avoided by all; and a mad dog is dangerous to everyone that it touches. If, therefore, we neglect to separate the transgressor from the church of God, we shall make the “Lord’s house a den of thieves.”

These flies bring death as well as life. For example there is a divinized fly about which Elijah has said, “Is there no God in Israel that you are sending to inquire of the fly, the God of Ekron?” I would be astonished if they really did divinize a fly. Rather he hereby has described the worthlessness of their enterprise.

What is called the prince of flies is shown to be prince of the wicked; another text of Scripture refers to him by saying, “Dead flies destroy the perfumer’s sweet ointment.” Who destroy except those who grieve the Holy Spirit either by the crime of infidelity or by the filthy obscenity of unclean deeds, while befouling themselves either with a false faith or an evil way of life?

(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.

The second half of the foregoing double proverb introduces what now follows: "Poisonous flies make to stink, make to ferment the oil of the preparer of ointment; heavier than wisdom, than honour, weighs a little folly." We do not need to change מות זבוּבי, on account of the foll. sing. of the pred., either into זבוגי ם (as possible by Hitz.) or זב ימוּתי (Luzz.); both are inadmissible, for the style of Koheleth is not adorned with archaisms such as Chirek compaginis; and also such an attrib. clause as זבוב ימות, a fly which dies," is for him too refined; but both are also unnecessary, for a plur. of the subj., in which the plurality of the individuals comes less into view than the oneness of their character, is frequently enough followed by the sing. of the pred., e.g., Gen 39:22; Joe 1:20; Isa 59:12, etc. It is a question, however, whether by זבובי מות, death-bringing, i.e., poisonous flies (lxx, Targ., Luther) (Note: The Targ. interprets, as the Talm. and Mid. do, deadly flies as a figure of the prava concupiscentia. Similarly Wangemann: a mind buried in the world.) or dead flies (Symm., Syr., Jerome) is meant. We decide in favour of the former; for (1) זבובי מות for זבוּבים מתים (Ecc 9:4; Isa 37:36), "death-flies" for "dead flies," would be an affected poetic expression without analogy; while, on the contrary, "death-flies" for "deadly flies" is a genit. connection, such as מות כּלי instruments of death, i.e., deadly instruments and the like; Bttcher understands dung-flies; but the expression can scarcely extend to the designation of flies which are found on dead bodies. Meanwhile, it is very possible that by the expression זב ם, such flies are thought of as carry death from dead bodies to those that are living; the Assyr. syllabare show how closely the Semites distinguished manifold kinds of זבובים (Assyr. zumbi = zubbi). (2) In favour of "dead flies," it has been remarked that that influence on the contents of a pot of ointment is effected not merely by poison-flies, but, generally, by flies that have fallen into it. But since the oil mixed with perfumes may also be of the kind which, instead of being changed by a dead body, much rather embalms it; so it does not surprise us that the exciter of fermentation is thus drastically described by μυῖαι θανατοῦσαι (lxx); it happens, besides, also on this account, because "a little folly" corresponds as a contrasted figure to the little destructive carcase, - wisdom בע תּח ("giveth life," Ecc 7:2), a little folly is thus like little deadly flies. The sequence of ideas יב יבּ (maketh the ointment stink) is natural. The corrupting body communicates its foul savour to the ointment, makes it boil up, i.e., puts it into a state of fermentation, in consequence of which it foams and raises up small blisters, אבעבועות (Rashi). To the asyndeton יב יבּ, there corresponds, in 1b, the asyndeton מח מ כּ; the Targ., Syr., and Jerome, (Note: The lxx entirely remodels Ecc 10:1: τίμιον κ.τ.λ ("a little wisdom is more honour than the great glory of folly"), i.e., יקר מעט חכמה סכלות רב (כבוד in the sense of "great multitude"). Van der Palm (1784) regards this as the original form of the text.) who translate by "and," are therefore not witnesses for the phrase וּמך, but the Venet. (καὶ τῆς δόχης) had this certainly before it; it is, in relation to the other, inferior in point of evidence. (Note: מכּבוד; thus in the Biblia rabb. 1525, 1615, Genoa 1618, Plantin 1582, Jablonski 1699, and also v. d. Hooght and Norzi. In the Ven. 1515, 1521, 1615, וּמכּבוד is found with the copulat. vav, a form which is adopted by Michaelis. Thus also the Concord. cites, and thus, originally, it stood in J., but has been corrected to מכּבוד. F., however, has מכּבוד, with the marginal remark: מכבוד כן קבלתי מני שמשון (Simson ha-Nakdam, to whom the writer of the Frankf. Cod. 1294 here refers for the reading מך, without the copul. vav, is often called by him his voucher). This is also the correct Masoretic reading; for if וּמך were to be read, then the word would be in the catalogue of words of which three begin with their initial letter, and a fourth has introduced a vav before it (Mas. fin. f. 26, Ochla veochla, Nr. 15).) In general, it is evident that the point of comparison is the hurtfulness, widely extending itself, of a matter which in appearance is insignificant. Therefore the meaning of Ecc 10:1 cannot be that a little folly is more weighty than wisdom, than honour, viz., in the eyes of the blinded crowd (Zckl., Dchsel). This limitation the author ought to have expressed, for without it the sentence is an untruth. Jerome, following the Targ. and Midrash, explains: Pretiosa est super sapientiam et gloriam stultitia parva, understanding by wisdom and honour the self-elation therewith connected; besides, this thought, which Luther limits by the introduction of zuweilen ["folly is sometimes better than wisdom, etc."], is in harmony neither with that which goes before nor with that which follows. Luzz., as already Aben Ezra, Grotius, Geiger, Hengst., and the more recent English expositors, transfer the verbs of Ecc 10:1 zeugmatically to Ecc 10:1: similiter pretiosum nomine sapientiae et gloriae virum foetidum facit stolidtias parva. But יביע forbids this transference, and, besides, מן יקר, "honoured on account of," is an improbable expression; also מך יקר presents a tautology, which Luzz. seeks to remove by glossing מך, as the Targ. does, by ונכסים עושר מרוב. Already Rashi has rightly explained by taking יקר (Syr. jaḳîr, Arab. waḳur, waḳûr), in its primary meaning, as synon. of כּבד: more weighty, i.e., heavier and weighing more than wisdom, than honour, is a little folly; and he reminds us that a single foolish act can at once change into their contrary the wisdom and the honour of a man, destroying both, making it as if they had never been, cf. Co1 5:6. The sentence is true both in an intellectual and in a moral reference. Wisdom and honour are swept away by a little quantum of folly; it places both in the shade, it outweighs them in the scale; it stamps the man, notwithstanding the wisdom and dignity which otherwise belong to him, as a fool. The expressive רקח שׁמן is purposely used here; the dealer in ointments (pigmentarius) can now do nothing with the corrupted perfume, - thus the wisdom which a man possesses, the honour which he has hitherto enjoyed, avail him no longer; the proportionally small portion of folly which has become an ingredient in his personality gives him the character of a fool, and operates to his dishonour. Knobel construes rightly; but his explanation (also of Heiligst., Elst., Ginsb.): "a little folly frequently shows itself more efficacious and fruitful than the wisdom of an honoured wise man," helps itself with a "frequently" inserted, and weakens מך to a subordinated idea, and is opposed to the figure, which requires a personality.