10 If the iron hath been blunt, And he the face hath not sharpened, Then doth he increase strength, And wisdom `is' advantageous to make right.
`Now, hearken to my voice, I counsel thee, and God is with thee: be thou for the people over-against God, and thou hast brought in the things unto God; and thou hast warned them `concerning' the statutes and the laws, and hast made known to them the way in which they go, and the work which they do. `And thou -- thou dost provide out of all the people men of ability, fearing God, men of truth, hating dishonest gain, and hast placed `these' over them, heads of thousands, heads of hundreds, heads of fifties, and heads of tens, and they have judged the people at all times; and it hath come to pass, every great matter they bring in unto thee, and every small matter they judge themselves; and lighten it from off thyself, and they have borne with thee. If thou dost this thing, and God hath commanded thee, then thou hast been able to stand, and all this people also goeth in unto its place in peace.'
The labour of the foolish wearieth him, In that he hath not known to go unto the city.
and if any of you do lack wisdom, let him ask from God, who is giving to all liberally, and not reproaching, and it shall be given to him;
`And now, let Pharaoh provide a man, intelligent and wise, and set him over the land of Egypt; let Pharaoh make and appoint overseers over the land, and receive a fifth of the land of Egypt in the seven years of plenty, and they gather all the food of these good years that are coming, and heap up corn under the hand of Pharaoh -- food in the cities; and they have kept `it', and the food hath been for a store for the land, for the seven years of famine which are in the land of Egypt; and the land is cut off by the famine.' And the thing is good in the eyes of Pharaoh, and in the eyes of all his servants, and Pharaoh saith unto his servants, `Do we find like this, a man in whom the spirit of God `is'?' and Pharaoh saith unto Joseph, `After God's causing thee to know all this, there is none intelligent and wise as thou;
`This `is' the thing that ye do: The third of you, going in on the sabbath, of the priests, and of the Levites, `are' for gatekeepers of the thresholds, and the third `are' at the house of the king, and the third at the gate of the foundation, and all the people `are' in the courts of the house of Jehovah. `And none doth enter the house of Jehovah except the priests, and those ministering of the Levites (they go in for they `are' holy), and all the people keep the watch of Jehovah: and the Levites have compassed the king round about, each with his weapon in his hand, and he who hath gone in unto the house is put to death; and be ye with the king in his coming in and in his going out.' And the Levites and all Judah do according to all that Jehoiada the priest hath commanded, and take each his men going in on the sabbath, with those going out on the sabbath, for Jehoiada the priest hath not let away the courses. And Jehoiada the priest giveth to the heads of the hundreds the spears, and the shields, and the bucklers that `are' king David's, that `are' in the house of God; and he stationeth the whole of the people, and each his dart in his hand, from the right shoulder of the house unto the left shoulder of the house, at the altar, and at the house, by the king, round about. And they bring out the son of the king, and put upon him the crown, and the testimony, and cause him to reign; and Jehoiada and his sons anoint him, and say, `Let the king live!'
and there hath been found in it a poor wise man, and he hath delivered the city by his wisdom, and men have not remembered that poor man! And I said, `Better `is' wisdom than might, and the wisdom of the poor is despised, and his words are not heard.' -- The words of the wise in quiet are heard, More than the cry of a ruler over fools.
And in these days, the disciples multiplying, there came a murmuring of the Hellenists at the Hebrews, because their widows were being overlooked in the daily ministration, and the twelve, having called near the multitude of the disciples, said, `It is not pleasing that we, having left the word of God, do minister at tables; look out, therefore, brethren, seven men of you who are well testified of, full of the Holy Spirit and wisdom, whom we may set over this necessity, and we to prayer, and to the ministration of the word, will give ourselves continually.' And the thing was pleasing before all the multitude, and they did choose Stephen, a man full of faith and the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch, whom they did set before the apostles, and they, having prayed, laid on them `their' hands. And the word of God did increase, and the number of the disciples did multiply in Jerusalem exceedingly; a great multitude also of the priests were obedient to the faith. And Stephen, full of faith and power, was doing great wonders and signs among the people, and there arose certain of those of the synagogue, called of the Libertines, and Cyrenians, and Alexandrians, and of those from Cilicia, and Asia, disputing with Stephen,
there having been, therefore, not a little dissension and disputation to Paul and Barnabas with them, they arranged for Paul and Barnabas, and certain others of them, to go up unto the apostles and elders to Jerusalem about this question, they indeed, then, having been sent forward by the assembly, were passing through Phenice and Samaria, declaring the conversion of the nations, and they were causing great joy to all the brethren. And having come to Jerusalem, they were received by the assembly, and the apostles, and the elders, they declared also as many things as God did with them; and there rose up certain of those of the sect of the Pharisees who believed, saying -- `It behoveth to circumcise them, to command them also to keep the law of Moses.' And there were gathered together the apostles and the elders, to see about this matter, and there having been much disputing, Peter having risen up said unto them, `Men, brethren, ye know that from former days, God among us did make choice, through my mouth, for the nations to hear the word of the good news, and to believe; and the heart-knowing God did bare them testimony, having given to them the Holy Spirit, even as also to us, and did put no difference also between us and them, by the faith having purified their hearts; now, therefore, why do ye tempt God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? but, through the grace of the Lord Jesus Christ, we believe to be saved, even as also they.' And all the multitude did keep silence, and were hearkening to Barnabas and Paul, declaring as many signs and wonders as God did among the nations through them; and after they are silent, James answered, saying, `Men, brethren, hearken to me; Simeon did declare how at first God did look after to take out of the nations a people for His name, and to this agree the words of the prophets, as it hath been written: After these things I will turn back, and I will build again the tabernacle of David, that is fallen down, and its ruins I will build again, and will set it upright -- that the residue of men may seek after the Lord, and all the nations, upon whom My name hath been called, saith the Lord, who is doing all these things. `Known from the ages to God are all His works; wherefore I judge: not to trouble those who from the nations do turn back to God, but to write to them to abstain from the pollutions of the idols, and the whoredom, and the strangled thing; and the blood; for Moses from former generations in every city hath those preaching him -- in the synagogues every sabbath being read.'
for your obedience did reach to all; I rejoice, therefore, as regards you, and I wish you to be wise, indeed, as to the good, and harmless as to the evil;
in wisdom walk ye toward those without, the time forestalling;
And of the sons of Issachar, having understanding for the times, to know what Israel should do; their heads `are' two hundred, and all their brethren `are' at their command.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ecclesiastes 10
Commentary on Ecclesiastes 10 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 10
Ec 10:1-20.
1. Following up Ec 9:18.
him that is in reputation—for example, David (2Sa 12:14); Solomon (1Ki 11:1-43); Jehoshaphat (2Ch 18:1-34; 19:2); Josiah (2Ch 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 (1Co 5:6); also, "Beelzebub" means prince of flies. "Ointment" answers to "reputation" (Ec 7:1; Ge 34:30). The verbs are singular, the noun plural, implying that each of the flies causes the stinking savor.
2. (Ec 2:14).
right—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.
3. by the way—in his ordinary course; in his simplest acts (Pr 6:12-14). That he "saith," virtually, "that he" himself, &c. [Septuagint]. But Vulgate, "He thinks that every one (else whom he meets) is a fool."
4. spirit—anger.
yielding pacifieth—(Pr 15:1). This explains "leave not thy place"; do not in a resisting spirit withdraw from thy post of duty (Ec 8:3).
5. as—rather, "by reason of an error" [Maurer and Holden].
6. rich—not in mere wealth, but in wisdom, as the antithesis to "folly" (for "foolish men") shows. So Hebrew, rich, equivalent to "liberal," in a good sense (Isa 32:5). Mordecai and Haman (Es 3:1, 2; 6:6-11).
7. servants upon horses—the worthless exalted to dignity (Jer 17:25); and vice versa (2Sa 15:30).
8. The fatal results to kings of such an unwise policy; the wrong done to others recoils on themselves (Ec 8:9); they fall into the pit which they dug for others (Es 7:10; Ps 7:15; Pr 26:27). 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 (Ps 80:12), which he maliciously pulls down (Am 5:19).
9. 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.
10. iron … blunt—in "cleaving wood" (Ec 10:9), answering to the "fool set in dignity" (Ec 10:6), 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 force, proved to be the "hurt" of Rehoboam (1Ki 12:1-33).
wisdom is profitable to direct—to a prosperous issue. Instead of forcing matters by main "strength" to one's own hurt (Ec 9:16, 18).
11. 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 (Ps 58:4, 5), so one may escape the sting of a calumniator by discretion (Ec 10:12), [Holden]. Thus, "without enchantment" answers to "not whet the edge" (Ec 10:10), both expressing, figuratively, want of judgment. Maurer translates, "There is no gain to the enchanter" (Margin, "master of the tongue") from his enchantments, because the serpent bites before he can use them; hence the need of continual caution. Ec 10:8-10, caution in acting; Ec 10:11 and following verses, caution in speaking.
12. gracious—Thereby he takes precaution against sudden injury (Ec 10:11).
swallow up himself—(Pr 10:8, 14, 21, 32; 12:13; 15:2; 22:11).
13. Illustrating the folly and injuriousness of the fool's words; last clause of Ec 10:12.
14. full of words—(Ec 5:2).
a man cannot tell what shall be—(Ec 3:22; 6:12; 8:7; 11:2; Pr 27:1). If man, universally (including the wise man), cannot foresee the future, much less can the fool; his "many words" are therefore futile.
15. labour … wearieth—(Isa 55:2; Hab 2:13).
knoweth not how to go to the city—proverb for ignorance of the most ordinary matters (Ec 10:3); spiritually, the heavenly city (Ps 107:7; Mt 7:13, 14). Maurer connects Ec 10:15 with the following verses. The labor (vexation) caused by the foolish (injurious princes, Ec 10:4-7) harasses him who "knows not how to go to the city," to ingratiate himself with them there. English Version is simpler.
16. a child—given to pleasures; behaves with childish levity. Not in years; for a nation may be happy under a young prince, as Josiah.
eat in the morning—the usual time for dispensing justice in the East (Jer 21:12); here, given to feasting (Isa 5:11; Ac 2:15).
17. son of nobles—not merely in blood, but in virtue, the true nobility (So 7:1; Isa 32:5, 8).
in due season—(Ec 3:1), not until duty has first been attended to.
for strength—to refresh the body, not for revelry (included in "drunkenness").
18. building—literally, "the joining of the rafters," namely, the kingdom (Ec 10:16; Isa 3:6; Am 9:11).
hands—(Ec 4:5; Pr 6:10).
droppeth—By neglecting to repair the roof in time, the rain gets through.
19. Referring to Ec 10:18. Instead of repairing the breaches in the commonwealth (equivalent to "building"), the princes "make a feast for laughter (Ec 10:16), and wine maketh their life glad (Ps 104:15), and (but) money supplieth (answereth their wishes by supplying) all things," that is, they take bribes to support their extravagance; and hence arise the wrongs that are perpetrated (Ec 10:5, 6; 3:16; Isa 1:23; 5:23). Maurer takes "all things" of the wrongs to which princes are instigated by "money"; for example, the heavy taxes, which were the occasion of Rehoboam losing ten tribes (1Ki 12:4, &c.).
20. thought—literally, "consciousness."
rich—the great. The language, as applied to earthly princes knowing the "thought," is figurative. But it literally holds good of the King of kings (Ps 139:1-24), whose consciousness of every evil thought we should ever realize.
bed-chamber—the most secret place (2Ki 6:12).
bird of the air, &c.—proverbial (compare Hab 2:11; Lu 19:40); 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 Job 28:21; hence the proverb).