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67 lines
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<title>Blue Letter Bible: Text Commentaries</title>
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SubTitle3 = 'CHAPTER 10';
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<p id="Chapter10" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 10
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<p id="Ec10_1"><a onclick="return mV('Ecc',10,'1-20');">Ecc 10:1-20</a>.
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<p><b>1.</b> Following up <a onclick="return mV('Ecc',9,18);">Ecc 9:18</a>.
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<br><br><b>him that is in reputation</b>—for example, David (<a onclick="return mV('2Sa',12,14);">2Sa 12:14</a>); Solomon (<a onclick="return mV('1Ki',11,'1-43');">1Ki 11:1-43</a>); Jehoshaphat (<a onclick="return mV('2Ch',18,'1-34');">2Ch 18:1-34</a>; <a onclick="return mV('2Ch',19,2);">19:2</a>); Josiah (<a onclick="return mV('2Ch',35,22);">2Ch 35:22</a>). 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 <i>small</i> (<a onclick="return mV('1Cr',5,6);">1Cr 5:6</a>); also, "Beelzebub" means <i>prince of flies.</i> "Ointment" answers to "reputation" (<a onclick="return mV('Ecc',7,1);">Ecc 7:1</a>; <a onclick="return mV('Gen',34,30);">Gen 34:30</a>). The verbs are <i>singular,</i> the noun <i>plural,</i> implying that each of the flies causes the stinking savor.
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<p id="Ec10_2"><b>2.</b> (<a onclick="return mV('Ecc',2,14);">Ecc 2:14</a>).
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<br><br><b>right</b>—The right hand is more expert than the left. The godly wise is more on his guard than the foolish sinner, though at times he slip. Better a diamond with a flaw, than a pebble without one.
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<p id="Ec10_3"><b>3. by the way</b>—in his ordinary <i>course;</i> in his simplest acts (<a onclick="return mV('Pro',6,'12-14');">Pro 6:12-14</a>). That he "saith," <i>virtually,</i> "that he" himself, etc. [<i>Septuagint</i>]. But <i>Vulgate,</i> "He thinks that <i>every one</i> (<i>else</i> whom he meets) is a fool."
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<p id="Ec10_4"><b>4. spirit</b>—anger.
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<br><br><b>yielding pacifieth</b>— (<a onclick="return mV('Pro',15,1);">Pro 15:1</a>). This explains "leave not thy place"; do not in a <i>resisting</i> spirit withdraw from thy post of duty (<a onclick="return mV('Ecc',8,3);">Ecc 8:3</a>).
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<p id="Ec10_5"><b>5. as</b>—rather, "<i>by reason of</i> an error" [MAURER and HOLDEN].
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<p id="Ec10_6"><b>6. rich</b>—not in mere wealth, but in <i>wisdom,</i> as the antithesis to "folly" (for "foolish men") shows. So <i>Hebrew,</i> rich, equivalent to "liberal," in a good sense (<a onclick="return mV('Isa',32,5);">Isa 32:5</a>). Mordecai and Haman (<a onclick="return mV('Est',3,1,2);">Est 3:1-2</a>; <a onclick="return mV('Est',6,'6-11');">6:6-11</a>).
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<p id="Ec10_7"><b>7. servants upon horses</b>—the worthless exalted to <i>dignity</i> (<a onclick="return mV('Jer',17,25);">Jer 17:25</a>); and vice versa (<a onclick="return mV('2Sa',15,30);">2Sa 15:30</a>).
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<p id="Ec10_8"><b>8.</b> The fatal results to kings of such an unwise policy; the wrong done to others recoils on themselves (<a onclick="return mV('Ecc',8,9);">Ecc 8:9</a>); they fall into the pit which they dug for others (<a onclick="return mV('Est',7,10);">Est 7:10</a>; <a onclick="return mV('Psa',7,15);">Psa 7:15</a>; <a onclick="return mV('Pro',26,27);">Pro 26:27</a>). Breaking through the wise fences of their throne, they suffer unexpectedly themselves; as when one is stung by a serpent lurking in the stones of his neighbor's garden wall (<a onclick="return mV('Psa',80,12);">Psa 80:12</a>), which he maliciously pulls down (<a onclick="return mV('Amo',5,19);">Amo 5:19</a>).
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<p id="Ec10_9"><b>9. removeth stones</b>—namely, of an ancient building [WEISS]. His neighbor's landmarks [HOLDEN]. <i>Cuts out</i> from the quarry [MAURER].
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<br><br><b>endangered</b>—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.
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<p id="Ec10_10"><b>10. iron...blunt</b>—in "cleaving wood" (<a onclick="return mV('Ecc',10,9);">Ecc 10:9</a>), answering to the "fool set in dignity" (<a onclick="return mV('Ecc',10,6);">Ecc 10:6</a>), who wants sharpness. More force has then to be used in both cases; but "force" without judgment "endangers" one's self. Translate, "If one hath blunted his iron" [MAURER]. The preference of rash to judicious counsellors, which entailed the pushing of matters by <i>force,</i> proved to be the "hurt" of Rehoboam (<a onclick="return mV('1Ki',12,'1-33');">1Ki 12:1-33</a>).
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<br><br><b>wisdom is profitable to direct</b>—to a prosperous issue. Instead of forcing matters by main "strength" to one's own hurt (<a onclick="return mV('Ecc',9,16,18);">Ecc 9:16, 18</a>).
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<p id="Ec10_11"><b>11.</b> 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 (<a onclick="return mV('Psa',58,4,5);">Psa 58:4-5</a>), so one may escape the sting of a calumniator by discretion (<a onclick="return mV('Ecc',10,12);">Ecc 10:12</a>), [HOLDEN]. Thus, "without enchantment" answers to "not whet the edge" (<a onclick="return mV('Ecc',10,10);">Ecc 10:10</a>), both expressing, figuratively, <i>want of judgment.</i> MAURER translates, "There is no gain to the enchanter" (<i>Margin,</i> "<i>master of the tongue</i>") from his enchantments, because the serpent bites before he can use them; hence the need of continual caution. <a onclick="return mV('Ecc',10,'8-10');">Ecc 10:8-10</a>, caution in acting <a onclick="return mV('Ecc',10,11);">Ecc 10:11</a> and following verses, caution in speaking.
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<p id="Ec10_12"><b>12. gracious</b>—Thereby he takes precaution against sudden injury (<a onclick="return mV('Ecc',10,11);">Ecc 10:11</a>).
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<br><br><b>swallow up himself</b>— (<a onclick="return mV('Pro',10,8,14,21,32);">Pro 10:8, 14, 21, 32</a>, <a onclick="return mV('Pro',12,13);">12:13</a>; <a onclick="return mV('Pro',15,2);">15:2</a>; <a onclick="return mV('Pro',22,11);">22:11</a>).
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<p id="Ec10_13"><b>13.</b> Illustrating the <i>folly</i> and <i>injuriousness</i> of the fool's words; last clause of <a onclick="return mV('Ecc',10,12);">Ecc 10:12</a>.
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<p id="Ec10_14"><b>14. full of words</b>— (<a onclick="return mV('Ecc',5,2);">Ecc 5:2</a>).
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<br><br><b>a man cannot tell what shall be</b>— (<a onclick="return mV('Ecc',3,22);">Ecc 3:22</a>; <a onclick="return mV('Ecc',6,12);">6:12</a>; <a onclick="return mV('Ecc',8,7);">8:7</a>; <a onclick="return mV('Ecc',11,2);">11:2</a>; <a onclick="return mV('Pro',27,1);">Pro 27:1</a>). If man, universally (including the wise man), cannot foresee the future, much less can the fool; his "many words" are therefore futile.
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<p id="Ec10_15"><b>15. labour...wearieth</b>— (<a onclick="return mV('Isa',55,2);">Isa 55:2</a>; <a onclick="return mV('Hab',2,13);">Hab 2:13</a>).
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<br><br><b>knoweth not how to go to the city</b>—proverb for <i>ignorance of the most ordinary matters</i> (<a onclick="return mV('Ecc',10,3);">Ecc 10:3</a>); spiritually, <i>the heavenly city</i> (<a onclick="return mV('Psa',107,7);">Psa 107:7</a>; <a onclick="return mV('Mat',7,13,14);">Mat 7:13-14</a>). MAURER connects <a onclick="return mV('Ecc',10,15);">Ecc 10:15</a> with the following verses. The labor (vexation) caused by the foolish (injurious princes, <a onclick="return mV('Ecc',10,'4-7');">Ecc 10:4-7</a>) harasses him who "knows not how to go to the city," to ingratiate himself with them there. <i>English Version</i> is simpler.
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<p id="Ec10_16"><b>16. a child</b>—given to pleasures; behaves with childish levity. Not <i>in years;</i> for a nation may be happy under a young prince, as Josiah.
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<br><br><b>eat in the morning</b>—the usual time for dispensing <i>justice</i> in the East (<a onclick="return mV('Jer',21,12);">Jer 21:12</a>); here, given to feasting (<a onclick="return mV('Isa',5,11);">Isa 5:11</a>; <a onclick="return mV('Act',2,15);">Act 2:15</a>).
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<p id="Ec10_17"><b>17. son of nobles</b>—not merely in blood, but in virtue, the true nobility (<a onclick="return mV('Sgs',7,1);">Sgs 7:1</a>; <a onclick="return mV('Isa',32,5,8);">Isa 32:5, 8</a>).
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<br><br><b>in due season</b>— (<a onclick="return mV('Ecc',3,1);">Ecc 3:1</a>), not until duty has first been attended to.
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<br><br><b>for strength</b>—to refresh the body, not for <i>revelry</i> (included in "drunkenness").
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<p id="Ec10_18"><b>18. building</b>—literally, "the joining of the rafters," namely, the kingdom (<a onclick="return mV('Ecc',10,16);">Ecc 10:16</a>; <a onclick="return mV('Isa',3,6);">Isa 3:6</a>; <a onclick="return mV('Amo',9,11);">Amo 9:11</a>).
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<br><br><b>hands</b>— (<a onclick="return mV('Ecc',4,5);">Ecc 4:5</a>; <a onclick="return mV('Pro',6,10);">Pro 6:10</a>).
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<br><br><b>droppeth</b>—By neglecting to repair the roof in time, the rain gets through.
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<p id="Ec10_19"><b>19.</b> Referring to <a onclick="return mV('Ecc',10,18);">Ecc 10:18</a>. Instead of repairing the breaches in the commonwealth (equivalent to "building"), the princes "make a feast for laughter (<a onclick="return mV('Ecc',10,16);">Ecc 10:16</a>), and wine maketh their <i>life</i> glad (<a onclick="return mV('Psa',104,15);">Psa 104:15</a>), and (but) money supplieth (answereth their wishes by supplying) all things," that is, they take bribes to support <i>their extravagance;</i> and hence arise the wrongs that are perpetrated (<a onclick="return mV('Ecc',10,5,6);">Ecc 10:5-6</a>; <a onclick="return mV('Ecc',3,16);">3:16</a>; 3:16 <a onclick="return mV('Isa',1,23);">Isa 1:23</a>; <a onclick="return mV('Isa',1,23);">5:23</a>). MAURER takes "all things" of <i>the wrongs</i> to which princes are instigated by "money"; for example, the heavy taxes, which were the occasion of Rehoboam losing ten tribes (<a onclick="return mV('1Ki',12,4);">1Ki 12:4</a>, etc.).
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<p id="Ec10_20"><b>20. thought</b>—literally, "consciousness."
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<br><br><b>rich</b>—the great. The language, as applied to earthly princes knowing the "thought," is figurative. But it literally holds good of the King of kings (<a onclick="return mV('Psa',139,'1-');">Psa 139</a>), whose consciousness of every evil thought we should ever realize.
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<br><br><b>bed-chamber</b>—the most secret place (<a onclick="return mV('2Ki',6,12);">2Ki 6:12</a>).
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<br><br><b>bird of the air,</b> etc.—proverbial (compare <a onclick="return mV('Hab',2,11);">Hab 2:11</a>; <a onclick="return mV('Luk',19,40);">Luk 19:40</a>); in a way as marvellous and rapid, as if birds or some winged messenger carried to the king information of the curse so uttered. In the East superhuman sagacity was attributed to birds (see on JFB for <a href="./Comm/jfb/Job/Job028.html#Job28_21">Job 28:21</a>; hence the proverb).
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