Text -- Ecclesiastes 10:3 (NET)

10:3 Even when a fool walks along the road he lacks sense, and shows everyone what a fool he is.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Ecc 10:3

In his daily conversation.

Wesley: Ecc 10:3

He discovers his folly to all that meet him.

JFB: Ecc 10:3

In his ordinary course; in his simplest acts (Pro 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."

Clarke: Ecc 10:3

When - a fool walketh by the way - In every act of life, and in every company he frequents, the irreligious man shows what he is. Vanity, nonsense, and wickedness are his themes: so that in effect he saith to every one that he is a fool.

TSK: Ecc 10:3

wisdom : Heb. heart

and he : Ecc 5:3; Pro 13:16, Pro 18:2, Pro 18:6; 1Pe 4:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Ecc 10:3

"Way"may be understood either literally (compare Ecc 10:15), or figuratively, of the course of action which he follows.

He saith ... - He exposes his folly to every one he meets.

Poole: Ecc 10:3

Walketh by the way not only in great undertakings, but in his daily conversation with men, in his looks, and gestures, and common talk.

His wisdom faileth him or, he wants a heart ; as if he had said, Did I say, his heart is at his left hand? I must recall it, for in truth he hath no heart in him.

He saith to every one that he is a fool he publicly discovers his folly to all that meet him, or converse with him.

Haydock: Ecc 10:3

Fools. People judge others by themselves. (Calmet) ---

Thus Nero could not believe that any were chaste. (Suetonius)

Gill: Ecc 10:3

Yea also, when he that is a fool walketh by the way,.... The king's highway, the common road; as he passeth along the streets, going to any place, or about any business:

his wisdom faileth him; or "his heart" ^p; he appears by his gait, his manner of walking, to want a heart, to be a fool; walking with a froward mouth, winking with his eyes, speaking with his feet, and teaching with his fingers; all which shows the frowardness and folly of his heart, Pro 6:12; or he discovers it throughout his conversation, in all the actions of it, in whatsoever business he is concerned, and in all the affairs of life. The Targum is,

"when he walketh in a perplexed way;''

then his wisdom fails him; he does not know which way to take, whether to the right or left: this can never be understood of the highway of holiness, in which men, though fools, shall not err, Isa 35:8;

and he saith to everyone that he is a fool; his folly is manifest to all; he betrays it, by his words and actions, to every man he has to do with; his sins and transgressions, which are his folly, he hides not, they are evident to all; and, as the Targum expresses it,

"all say he is a fool:''

though indeed he himself says this of every other man, that he is a fool; for, according to the Vulgate Latin version, he, being a fool himself, thinks everybody else is so.

Commentary -- Verse Notes / Footnotes

NET Notes: Ecc 10:3

¹ tn Heb “he lacks his heart.”

² tn Heb “he tells everyone.”

³ sn A fool’s lack of wisdom is obvious to everyone, even when he is engaged in the simple, ordinary actions of life.

Geneva Bible: Ecc 10:3

Also, when he that is a fool walketh by the way, his wisdom faileth [him], and he ^{( b )} saith to every one [that] he [is] a fool.

^{( b )} By his doings he betrays himself.

Commentary -- Verse Range Notes

TSK Synopsis: Ecc 10:1-20

1 Observations of wisdom and folly;

16 of riot;

18 slothfulness;

19 and money.

20 Men's thoughts of kings ought to be reverent.

MHCC: Ecc 10:1-3

Those especially who make a profession of religion, should keep from all appearances of evil. A wise man has great advantage over a fool, who is always at a loss when he has anything to do. Sin is the reproach of sinners, wherever they go, and shows their folly.

Matthew Henry: Ecc 10:1-3

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.

Keil-Delitzsch: Ecc 10:2-3

A double proverb regarding wisdom and folly in their difference: "The heart of a wise man is directed to his right hand, and the heart of the fool to his left. And also on the way where a fool goeth, there his heart faileth him, and he saith to all that he is a fool."Most interpreters translate: The heart of the wise man is at his right hand, i.e. , it is in the right place. But this designation, meant figuratively and yet sounding anatomically, would be in bad taste

(Note: Christ. Fried. Bauer (1732) explains as we do, and remarks, "If we translate: the heart of the wise is at his right hand, but the heart of the fool at his left, it appears as if the heart of the prudent and of the foolish must have a different position in the human body, thus affording to the profane ground for mockery.")

in this distinguishing double form ( vid ., on the contrary, Ecc 2:14). The ל is that of direction;

(Note: Accordingly, Ecc 10:2 has become a Jewish saying with reference to the study of a book (this thought of as Heb.): The wise always turn over the leaves backwards, repeating that which has been read; the fool forwards, superficially anticipating that which has not yet been read, and scarcely able to wait for the end.)

and that which is situated to the right of a man is figuratively a designation of the right; and that to the left, a designation of the wrong. The designation proceeds from a different idea from that at Deu 5:32, etc.; that which lies to the right, as that lying at a man's right hand, is that to which his calling and duty point him; השׂ denotes, in the later Hebrew, "to turn oneself to the wrong side."

Keil-Delitzsch: Ecc 10:3

This proverb forms, along with the preceding, a tetrastich, for it is divided into two parts by vav . The Kerı̂ has removed the art. in כש and שה , Ecc 6:10, as incompatible with the ש . The order of the words vegam -baderek keshehsachal holek is inverted for vegam keshehsachal baderek holek , cf. Ecc 3:13, and also rav shěyihyn , Ecc 6:3; so far as this signifies, "supposing that they are many."Plainly the author intends to give prominence to "on the way;"and why, but because the fool, the inclination of whose heart, according to 2 b , always goes to the left, is now placed in view as he presents himself in his public manner of life. Instead of לב־הוּא חסר we have here the verbal clause חסר לבּו , which is not, after Ecc 6:2, to be translated: corde suo caret (Herzf., Ginsb.), contrary to the suff. and also the order of the words, but, after Ecc 9:8 : cor ejus deficit , i.e. , his understanding is at fault; for לב , here and at Ecc 10:2, is thus used in a double sense, as the Greek νοῦς and the Lat. mens can also be used: there it means pure, formal, intellectual soul-life; here, pregnantly ( Psychol . p. 249), as at Ecc 7:7, cf. Hos 4:11, the understanding or the knowledge and will of what is right. The fool takes no step without showing that his understanding is not there, - that, so to speak, he does not take it along with him, but has left it at home. He even carries his folly about publicly, and prides himself in it as if it were wisdom: he says to all that he is a fool, se esse stultum (thus, correctly, most Jewish and Christian interpreters, e.g. , Rashi and Rambach). The expression follows the scheme of Ps. 9:21: May the heathen know mortales se esse ( vid ., l.c. ). Otherwise Luther, with Symm. and Jerome: "he takes every man as a fool;"but this thought has no support in the connection, and would undoubtedly be expressed by המּה סכלים . Still differently Knobel and Ewald: he says to all, "it is foolish;"Hitzig, on the contrary, justly remarks that סכל is not used of actions and things; this also is true of כּסיל , against himself, Ecc 5:2, where he translates qol kesil by "foolish discourses."

Constable: Ecc 6:10--11:7

III. THE LIMITATIONS OF WISDOM 6:10--11:6

Clues in the text indicate the value and purpose of 6:10-11:6. The phrases "does not know" and "cannot discover" occur frequently (6:12; 7:14, 24, 28; 8:17; 19:1, 12; 10:14; 11:2, 6). Also the recurrence of "it is good" (7:18) and "is better than" (7:2, 5; 9:16, 18) helps us realize that in this section Solomon gave much practical advice on how to live. He did not let us forget that our understanding of God's ways in the present (7:13; cf. 8:17) and in the future (9:1; 10:14; 11:2) is partial. The conclusion is that we should fear God (7:18; 8:12; 12:13) and seek to please Him (7:26; cf. 2:26).

Constable: Ecc 9:1--11:7

C. Man's Ignorance of the Future 9:1-11:6

The emphasis in this section (9:1-11:6) is on what man does not know because God has not revealed many things. Solomon also emphasized, however, that the remaining mystery in this subject (8:16-17) must not diminish human joy (9:1-9) or prevent us from working with all our might (9:10-11:6).⁶⁵ The subsections that follow begin "no one knows" or the equivalent (9:1, 12; 11:2; cf. 9:5; 10:14, 15; 11:5 twice, 6).

"Before the positive emphasis of the final three chapters can emerge, we have to make sure that we shall be building on nothing short of hard reality. In case we should be cherishing some comforting illusions, chapter 9 confronts us with the little that we know, then with the vast extent of what we cannot handle: in particular, with death, the ups and downs of fortune, and the erratic favours of the crowd."⁶⁶

Constable: Ecc 9:11--10:12

2. The future of the wise on earth 9:11-10:11

Solomon's emphasis in 9:2-10 was on the fact that a righteous person could not be more certain of his or her earthly future than the wicked. In 9:11-10:11 his point was that the wise cannot be more sure of his or her earthly future than the fool.

9:11-12 Wisdom does not guarantee a good job or a prosperous future. Likewise sometimes the fastest runner does not win a foot race and the stronger army does not win a battle Usually the best succeed but not always. The reason for this is that everyone is subject to misfortune that we cannot anticipate or control (v. 12).

9:13-16 In this illustration clearly wisdom is better than strength, but even so it does not guarantee a reward. People generally do not value wisdom as highly as wealth even though wisdom is really worth more.

9:17-10:1 Just a little folly can decrease the value of wisdom. For example, a wise person can end his opportunity to provide wisdom to others by giving foolish advice just once. This, too, is unfortunate, but it is a fact of life.

10:2-7 A wise person may also lose his opportunity to give counsel through the error of someone else, for example, one of the rulers he has been advising. "The right" and "the left" (v. 2) are not the correct way and the incorrect way. They are not the political right and left, conservatism and liberalism, either. They are the place of protection and the place of danger (cf. Ps. 16:8; 110:5; 121:5). The "road" (v. 3) is not a literal highway but the fool's metaphorical way of life. The wise man does not quit his job when his boss gets angry with him. He maintains his composure and so gives the impression rightly or wrongly that his boss did not need to be angry.

"The lesson is that the self-controlled person who has less rank is really more powerful than the out-of-control supposed superior."⁶⁷

Unfortunately one's good work does not always receive the praise it deserves. Sometimes the promotion goes to the less qualified person because of the supervisor's caprice. Consequently the ruler's illogical decision nullifies the better worker's wisdom (vv. 5-7).

10:8-11 Improper timing can also nullify wisdom. Four different situations illustrate the fact that though wisdom is valuable in a variety of everyday tasks (vv. 8-10) one can lose its advantage if the timing is not right (v. 11).

Introduction / Outline

JFB: Ecclesiastes (Book Introduction)

The Hebrew title is Koheleth, which the speaker in it applies to himself (Ecc 1:12), "I, Koheleth, was king over Israel." It means an Assembler or Convener of a meeting and a Preacher to such a meeting. The feminine form of the Hebrew noun, and its construction once (Ecc 7:27) with a feminine verb, show that it not only signifies Solomon, the Preacher to assemblies (in which case it is construed with the verb or noun masculine), but also Divine Wisdom (feminine in Hebrew) speaking by the mouth of the inspired king. In six cases out of seven it is construed with the masculine. Solomon was endowed with inspired wisdom (1Ki 3:5-14; 1Ki 6:11-12; 1Ki 9:1-9; 1Ki 11:9-11), specially fitting him for the task. The Orientals delight in such meetings for grave discourse. Thus the Arabs formerly had an assembly yearly, at Ocadh, for hearing and reciting poems. Compare "Masters of assemblies" (see on Ecc 12:11, also Ecc 12:9). "The Preacher taught the people knowledge," probably viva voce ("orally"); 1Ki 4:34; 1Ki 10:2, 1Ki 10:8, 1Ki 10:24; 2Ch 9:1, 2Ch 9:7, 2Ch 9:23, plainly refer to a somewhat public divan met for literary discussion. So "spake," thrice repeated (1Ki 4:32-33), refers not to written compositions, but to addresses spoken in assemblies convened for the purpose. The Holy Ghost, no doubt, signifies also by the term that Solomon's doctrine is intended for the "great congregation," the Church of all places and ages (Psa 22:25; Psa 49:2-4).

Solomon was plainly the author (Ecc 1:12, Ecc 1:16; Ecc 2:15; Ecc 12:9). That the Rabbins attribute it to Isaiah or Hezekiah is explicable by supposing that one or the other inserted it in the canon. The difference of its style, as compared with Proverbs and Song of Solomon, is due to the difference of subjects, and the different period of his life in which each was written; the Song, in the fervor of his first love to God; Proverbs, about the same time, or somewhat later; but Ecclesiastes in late old age, as the seal and testimony of repentance of his apostasy in the intervening period: Psa 89:30, Psa 89:33 proves his penitence. The substitution of the title Koheleth for Solomon (that is, peace), may imply that, having troubled Israel, meantime he forfeited his name of peace (1Ki 11:14, 1Ki 11:23); but now, having repented, he wishes to be henceforth a Preacher of righteousness. The alleged foreign expressions in the Hebrew may have been easily imported, through the great intercourse there was with other nations during his long reign. Moreover, supposed Chaldaisms may be fragments preserved from the common tongue of which Hebrew, Syriac, Chaldee, and Arabic were offshoots.

THE SCOPE of Ecclesiastes is to show the vanity of all mere human pursuits, when made the chief end, as contrasted with the real blessedness of true wisdom, that is, religion. The immortality of the soul is dwelt on incidentally, as subsidiary to the main scope. Moses' law took this truth for granted but drew its sanctions of rewards and punishments in accordance with the theocracy, which was under a special providence of God as the temporal King of Israel, from the present life, rather than the future. But after Israel chose an earthly king, God withdrew, in part, His extraordinary providence, so that under Solomon, temporal rewards did not invariably follow virtue, and punishments vice (compare Ecc 2:16; Ecc 3:19; Ecc 4:1; Ecc 5:8; Ecc 7:15; Ecc 8:14; Ecc 9:2, Ecc 9:11). Hence the need arises to show that these anomalies will be rectified hereafter, and this is the grand "conclusion," therefore, of the "whole" book, that, seeing there is a coming judgment, and seeing that present goods do not satisfy the soul, "man's whole duty is to fear God and keep his commandments" (Ecc 12:13-14), and meanwhile, to use, in joyful and serene sobriety, and not abuse, the present life (Ecc 3:12-13).

It is objected that sensual epicurism seems to be inculcated (Ecc 3:12-13, Ecc 3:22, &c.); but it is a contented, thankful enjoyment of God's present gifts that is taught, as opposed to a murmuring, anxious, avaricious spirit, as is proved by Ecc 5:18, compare with Ecc 5:11-15, not making them the chief end of life; not the joy of levity and folly; a misunderstanding which he guards against in Ecc 7:2-6; Ecc 11:9; Ecc 12:1. Again, Ecc 7:16; Ecc 9:2-10, might seem to teach fatalism and skepticism. But these are words put in the mouth of an objector; or rather, they were the language of Solomon himself during his apostasy, finding an echo in the heart of every sensualist, who wishes to be an unbeliever, and, who, therefore, sees difficulties enough in the world around wherewith to prop up his wilful unbelief. The answer is given (Ecc 7:17-18; Ecc 9:11-12; Ecc 11:1, Ecc 11:6; Ecc 12:13). Even if these passages be taken as words of Solomon, they are to be understood as forbidding a self-made "righteousness," which tries to constrain God to grant salvation to imaginary good works and external strictness with which it wearies itself; also, that speculation which tries to fathom all God's inscrutable counsels (Ecc 8:17), and that carefulness about the future forbidden in Mat 6:25.

THE CHIEF GOOD is that the possession of that which makes us happy, is to be sought as the end, for its own sake; whereas, all other things are but means towards it. Philosophers, who made it the great subject of inquiry, restricted it to the present life, treating the eternal as unreal, and only useful to awe the multitude with. But Solomon shows the vanity of all human things (so-called philosophy included) to satisfy the soul, and that heavenly wisdom alone is the chief good. He had taught so when young (Pro 1:20; Pro 8:1); so also; in Song of Solomon, he had spiritualized the subject in an allegory; and now, after having long personally tried the manifold ways in which the worldly seek to reach happiness, he gives the fruit of his experience in old age.

It is divided into two parts-- Ecc. 1:1-6:10 showing the vanity of earthly things; Ecc. 6:10-12:14, the excellence of heavenly wisdom. Deviations from strict logical methods occur in these divisions, but in the main they are observed. The deviations make it the less stiff and artificial, and the more suited to all capacities. It is in poetry; the hemistichal division is mostly observed, but occasionally not so. The choice of epithets, imagery, inverted order of words, ellipses, parallelism, or, in its absence, similarity of diction, mark versification.

JFB: Ecclesiastes (Outline)

• INTRODUCTION. (Ecc. 1:1-18)

TSK: Ecclesiastes 10 (Chapter Introduction)

Overview

Ecc 10:1, Observations of wisdom and folly; Ecc 10:16, of riot; Ecc 10:18, slothfulness; Ecc 10:19, and money; Ecc 10:20, Men’s thoughts of kings ought to be reverent.

Poole: Ecclesiastes 10 (Chapter Introduction)

CHAPTER 10

Observations on wisdom and folly, Ecc 10:1-3 . Of rulers, Ecc 10:4-7 . Of wrong and injustice, Ecc 10:8-10 . Of talkativeness, imprudence, and its mischiefs, Ecc 10:11-15 . Kings hurtful and desirable, Ecc 10:16,17 . Of sloth, Ecc 10:18 . Feasts, Ecc 10:19. The king must not be cursed, Ecc 10:20 .

MHCC: Ecclesiastes (Book Introduction)

The name of this book signifies " The Preacher." The wisdom of God here preaches to us, speaking by Solomon, who it is evident was the author. At the close of his life, being made sensible of his sin and folly, he recorded here his experience for the benefit of others, as the book of his repentance; and he pronounced all earthly good to be " vanity and vexation of spirit." It convinces us of the vanity of the world, and that it cannot make us happy; of the vileness of sin, and its certain tendency to make us miserable. It shows that no created good can satisfy the soul, and that happiness is to be found in God alone; and this doctrine must, under the blessed Spirit's teaching, lead the heart to Christ Jesus.

MHCC: Ecclesiastes 10 (Chapter Introduction)

(Ecc 10:1-3) To preserve a character for wisdom.

(Ecc 10:4-10) Respecting subjects and rulers.

(Ecc 10:11-15) Of foolish talk.

(Ecc 10:16-20) Duties of rulers and subjects.

Matthew Henry: Ecclesiastes (Book Introduction)

An Exposition, with Practical Observations, of The Book of Ecclesiastes

We are still among Solomon's happy men, his happy servants, that stood continually before him to hear his wisdom; and they are the choicest of all the dictates of his wisdom, such as were more immediately given by divine inspiration, that are here transmitted to us, not to be heard, as by them, but once, and then liable to be mistaken or forgotten, and by repetition to lose their beauty, but to be read, reviewed, revolved, and had in everlasting remembrance. The account we have of Solomon's apostasy from God, in the latter end of his reign (1Ki 11:1), is the tragical part of his story; we may suppose that he spoke his Proverbs in the prime of his time, while he kept his integrity, but delivered his Ecclesiastes when he had grown old (for of the burdens and decays of age he speaks feelingly Ecc 12:1-14), and was, by the grace of God, recovered from his backslidings. There he dictated his observations; here he wrote his own experiences; this is what days speak, and wisdom which the multitude of years teaches. The title of the book and the penman we shall meet with in the first verse, and therefore shall here only observe,

I. That it is a sermon, a sermon in print; the text is (Ecc 1:2), Vanity of vanities, all is vanity; that is the doctrine too; it is proved at large by many arguments and an induction of particulars, and divers objections are answered, and in the close we have the use and application of all, by way of exhortation, to remember our Creator, to fear him, and to keep his commandments. There are indeed many things in this book which are dark and hard to be understood, and some things which men of corrupt minds wrest to their own destruction, for want of distinguishing between Solomon's arguments and the objections of atheists and epicures; but there is enough easy and plain to convince us (if we will admit the conviction) of the vanity of the world, and its utter insufficiency to make us happy, the vileness of sin, and its certain tendency to make us miserable, and of the wisdom of being religious, and the solid comfort and satisfaction that are to be had in doing our duty both to God and man. This should be intended in every sermon, and that is a good sermon by which these points are in any measure gained. II. That it is a penitential sermon, as some of David's psalms are penitential psalms; it is a recantation-sermon, in which the preacher sadly laments his own folly and mistake, in promising himself satisfaction in the things of this world, and even in the forbidden pleasures of sense, which now he finds more bitter than death. His fall is a proof of the weakness of man's nature: Let not the wise man glory in his wisdom, nor say, " I shall never be such a fool as to do so and so," when Solomon himself, the wisest of men, played the fool so egregiously; nor let the rich man glory in his riches, since Solomon's wealth was so great a snare to him, and did him a great deal more hurt than Job's poverty did him. His recovery is a proof of the power of God's grace, in bringing one back to God that has gone so far from him; it is a proof too of the riches of God's mercy in accepting him notwithstanding the many aggravations of his sin, pursuant to the promise made to David, that if his children should commit iniquity they should be corrected, but not abandoned and disinherited, 2Sa 7:14, 2Sa 7:15. Let him therefore that thinks he stands take heed lest he fall; and let him that has fallen make haste to get up again, and not despair either of assistance or acceptance therein. III. That it is a practical profitable sermon. Solomon, being brought to repentance, resolves, like his father, to teach transgressors God's way (Psa 51:13) and to give warning to all to take heed of splitting upon those rocks which had been fatal to him; and these were fruits meet for repentance. The fundamental error of the children of men, and that which is at the bottom of all their departures from God, is the same with that of our first parents, hoping to be as gods by entertaining themselves with that which seems good for food, pleasant to the eyes, and desirable to make one wise. Now the scope of this book is to show that this is a great mistake, that our happiness consists not in being as gods to ourselves, to have what we will and do what we will, but in having him that made us to be a God to us. The moral philosophers disputed much about man's felicity, or chief good. Various opinions they had about it; but Solomon, in this book, determines the question, and assures us that to fear God and to keep his commandments is the whole of man. He tried what satisfaction might be found in the wealth of the world and the pleasures of sense, and at last pronounced all vanity and vexation; yet multitudes will not take his word, but will make the same dangerous experiment, and it proves fatal to them. He, 1. Shows the vanity of those things in which men commonly look for happiness, as human learning and policy, sensual delight, honour and power, riches and great possessions. And then, 2. He prescribes remedies against the vexation of spirit that attends them. Though we cannot cure them of their vanity, we may prevent the trouble they give us, by sitting loose to them, enjoying them comfortable, but laying our expectations low from them, and acquiescing in the will of God concerning us in every event, especially by remembering God in the days of our youth, and continuing in his fear and service all our days, with an eye to the judgment to come.

Matthew Henry: Ecclesiastes 10 (Chapter Introduction)

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.

Constable: Ecclesiastes (Book Introduction)

Introduction

Title

The title of this book in the Hebrew text is all of verse 1. The Septuagint translation (third century B.C.) gave it the name "Ekklesiastes" from which the English title is a transliteration. This word is the Greek translation of the Hebrew word qohelet that the NASB translated "Preacher" in verse 1. The Hebrew word designates a leader who speaks before an assembly of people. The NIV translation "Teacher" is also a good one.

Writer and Date

The commentators sometimes treat the Hebrew word qohelet ("Preacher"; 1:1-2, 12; 7:27; 12:8-10) as a proper name.¹ However the fact that the article is present on the Hebrew word in 12:8, and perhaps in 7:27, seems to indicate that qohelet is a title: "the preacher" or "the teacher."

Internal references point to Solomon as this preacher (cf. 1:1, 12-2:26; 2:4-9; 12:9). Both Jewish and Christian interpreters believed Solomon was the writer until the eighteenth century. With the rise of literary and historical Bible criticism a widespread rejection of Solomonic authorship set in. Rejection of Solomonic authorship rests mainly on linguistic factors (vocabulary and syntax) that some scholars feel were more characteristic of a time much later than Solomon's, namely, about 450-250 B.C.² Conservative scholars have refuted this linguistic argument.³ Several more or less conservative scholars have rejected Solomonic authorship.⁴ Yet there is no information in the Bible that would eliminate Solomon as the writer.

Assuming that Solomon wrote the book in its entirety, he must have done so during his lifetime and probably during his reign (971-931 B.C.). It has seemed probable to some expositors that he may have written Song of Solomon in his youth, Proverbs in his middle life, and Ecclesiastes in his old age (cf. 2:1-11; 11:9; 12:1). This theory rests on the contents of the three inspired Bible books that he evidently wrote, specifically clues in these books about the age of their writer.

"Ecclesiastes is best placed after his apostasy, when both his recent turmoil and repentance were still fresh in his mind."⁵

Purpose

This book helps the reader develop a God-centered worldview and recognize the dangers of a self-centered worldview. It does not describe the life of faith or teach what the responsibilities of faith in God are. It also prescribes the limits of human philosophy (cf. 3:11; 8:16-17). The book teaches that people are accountable to God and that we should avoid self-indulgence that leads to the exploitation of others for selfish gain.

"Christians may ask how the stress on using and enjoying life tallies with the NT command Do not love the world' (1 John 2:15). The answer is that the Teacher (Ecclesiastes) would have agreed fully with John's next statement that everything in the world--the cravings of sinful man, the lust of his eyes and the boasting of what he has and does--comes not from the Father but from the world. The world and its desires pass away' (vv. 16-17). One could hardly find a better statement than this of the whole theme of Ecclesiastes (e.g., 2:1-11; 5:10). Life in the world has significance only when man remembers his Creator (12:1).

"There always have been two kinds of teaching about the way to holiness. One is by withdrawal as far as possible from the natural in order to promote the spiritual. The other is to use and transform the natural into the expression of the spiritual. While each kind of teaching has its place, some people need one emphasis rather than the other. Ecclesiastes definitely teaches the second."⁶

"Ecclesiastes does not pretend to preach the Gospel. Rather, it encourages the reader to a God-centered worldview rather than falling victim to frustrations and unanswered questions. None of its contents has to be rejected in the light of the NT. Although the NT revelation is vastly greater than that in Ecclesiastes, the two are not devoid of similarities (e.g., James 4:13-17). Like the people of God in Solomon's time, believers today are subject to the unexpected changes and chances common to mankind. Yet they know that God works through every vicissitude of life. Respecting the future, which for Solomon was shrouded in a shadow land, Christians have the glorious hope of being in the presence of Christ himself (2 Cor 5:6; Phil 1:23)."⁷

Message⁸

I believe that the message of Ecclesiastes is essentially a positive one. This may seem strange since the vanity of various human endeavors is such a major theme of this book. Nevertheless the total statement that Solomon made was positive.

He was saying, I believe, that even though every human endeavor lacks ultimate value, we should live life in the fear of God (i.e., with the proper recognition of Him). Furthermore we should enjoy life maximally as a gift from God. Ecclesiastes 12:13 is very similar to Proverbs 1:7 and 3:5-6. In both these books, as well as in Job, the fear of God is the prerequisite for successful living here and now.

The difference between Ecclesiastes and Proverbs is that in Ecclesiastes the emphasis is on the inability of every human endeavor to provide ultimate value. In Proverbs the emphasis is on the comparative value of living in the fear of God.

Solomon's attitude is very important for us to grasp to understand this book. He never lost sight of God's existence. He was not an atheist or even an apostate. The fact that Solomon kept God in view throughout the book enabled him to see that all is vanity under the sun. The person who disregards God does not say that. For him what is under the sun is all that is meaningful.

I do not believe Solomon did everything he said he did in rebellion against God. Some things were acts of disobedience, but many other things were experiments in living designed to discover the relative value of various experiences.

The major revelations of the book are three.

First, Ecclesiastes reveals that every human endeavor lacks ultimate value. All is vanity in that sense.

Solomon stated this thesis in 1:2.

Then Solomon supported his thesis with examples he took from nature (1:3-11).

Next Solomon appealed to various human achievements to apply his thesis. He did this first by citing his own personal experiments and observations on this subject (1:12-2:17). Then he referred to facts observable by all people that confirm the same conclusion (2:18-6:9).

Solomon next showed that every human endeavor lacks ultimate value by reminding us of the limits of human wisdom (6:10-11:6). He supported these assertions also with empirical evidence (what people experience generally in life). God's will will indeed happen. However man does not know God's plan fully. Therefore man does not know exactly what will happen.

The second major revelation of this book is that people should live life in the fear of God and enjoy life as much as they can. This is really Solomon's practical conclusion to the truthfulness of the thesis that he proved in 1:3-11:6.

Since death is coming we should enjoy life now, not in disregard for God, but in the fear of God (11:7-8).

We should enjoy life in our youth while at the same time remembering that God will judge our lives (11:9-10). Moreover we should behave responsibly in our youth since old age is coming (12:1-7).

The third major revelation of the book is its statement of what true wisdom is (12:13). God intends people to rejoice, but to remember God and to live with recognition of Him (cf. Prov. 3:5-6). Failing to fear God will result in a life of vanity. To fear God and live in harmony with His will will result in a life of fullness.

Let me point out some implications of the teaching of this book.

Conviction results in conduct that produces character. That is a basic reality of life regardless of what one's convictions may be. When we have a conviction that God exists and we live under His loving authority, our conduct will be obedience to His will. Furthermore responsibility and joy will mark our character. However if we believe that God either does not exist or is not worth consideration, our conduct will be disregard of His will, and vanity will mark our character.

To dethrone God is to lose the key to life. We may pursue many human endeavors, but all we will find is vanity, lack of ultimate fulfillment. On the other hand if we enthrone God we will enter into the fullness of life (John 17:3; Ps. 16:11).

Outline⁹

I. The introductory affirmation 1:1-11

A. Title and theme 1:1-2

1. The title 1:1

2. The theme 1:2

B. The futility of all human endeavor 1:3-11

1. The vanity of work 1:3

2. The illustrations from life 1:4-11

II. The futility of work 1:12-6:9

A. Personal observations 1:12-2:17

1. Solomon's investigation of human achievement 1:12-15

2. Solomon's evaluation of his investigation of human achievement 1:16-18

3. Solomon's investigation of pleasure 2:1-11

4. Solomon's evaluation of his investigation of pleasure 2:12-17

B. General observations 2:18-6:9

1. The outcome of labor 2:18-26

2. Labor and divine providence 3:1-4:3

3. The motivations of labor 4:4-16

4. The perishable fruits of labor 5:1-6:9

III. The limitations of wisdom 6:10-11:6

A. God's sovereign foreordination of all things 6:10-12

B. God's inscrutable plan chs. 7-8

1. Adversity and prosperity 7:1-14

2. Righteousness and wickedness 7:15-27

3. The value and limitations of wisdom ch. 8

C. Man's ignorance of the future 9:1-11:6

1. The future of the righteous on earth 9:1-10

2. The future of the wise on earth 9:11-10:11

3. The folly of criticism in view of the uncertain future 10:12-20

4. Wise behavior in view of the uncertain future 11:1-6

IV. The way of wisdom 11:7-12:14

A. Joyous and responsible living 11:7-12:7

1. Joyful living 11:7-10

2. Responsible living 12:1-7

B. The concluding summary 12:8-14

Constable: Ecclesiastes

Ecclesiastes

Bibliography

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_____. Qohelet and His Contradictions. Sheffield, Eng.: Almond Press, 1989.

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Copyright 2003 by Thomas L. Constable

Haydock: Ecclesiastes (Book Introduction)

ECCLESIASTES.

INTRODUCTION.

This Book is called Ecclesiastes, or the preacher, (in Hebrew, Coheleth ) because in it Solomon, as an excellent preacher, setteth forth the vanity of the things of this world, to withdraw the hearts and affections of men from such empty toys. (Challoner) --- Coheleth is a feminine noun, to indicate the elegance of the discourse. It is very difficult to discriminate the objections of free-thinkers from the real sentiments of the author. It is most generally supposed that Solomon wrote this after his repentance; but this is very uncertain. St. Jerome (in chap. xii. 12.) informs us that the collectors of the sacred books had some scruple about admitting this; and Luther speaks of it with great disrespect: (Coll. conviv.) but the Church has always maintained its authority. See Conc. v. Act. 4. Philast. 132. (Calmet) --- It refutes the false notions of worldlings, concerning felicity; and shews that it consists in the service of God and fruition. (Worthington)

Gill: Ecclesiastes (Book Introduction)

INTRODUCTION TO ECCLESIASTES

This book has been universally received into the canon of the Scriptures, by Jews and Christians. The former, indeed, had once some controversy ^a about it; and they thought to have hid it, or put it among the apocryphal books; because, at first sight, some things seemed contradictory to each other ^b, and to incline to heresy ^c, atheism, and epicurism, and to assert the eternity of the world ^d: but they better considered of it; and when they observed those passages were capable of a good sense, and that the whole agreed with the law of God, they changed their minds ^e. And so likewise it has been rejected by some heretical persons, of the Christian name, as Theodore and Mopsuest, and others; and by deists, and some deistically inclined. But it carries in it such internal evidences of a divine original, as cannot well be denied; it delivers out and inculcates such divine instructions, concerning the duties of men to God, and one another; concerning the contempt of the world, and the carnal pleasures of it; the fear and worship of God, and a future judgment; as none but the wisdom of God could suggest. There are various things in it which seem to be referred to by Christ and his apostles; at least there is an entire agreement between them: among the many things that might be observed, compare Ecc 11:5 with Joh 3:8; and Ecc 11:9 with 2Co 5:10; and Ecc 7:20 with 1Jo 1:8. As to the author of it, there are evident marks of its being written by Solomon; yet, by some Jewish writers, it is ascribed to Isaiah ^f, which seems exceeding strange; for though he was a great prophet, and an evangelical preacher, yet no king in Jerusalem; whatever may be said for his being of the house of David, and of the royal family, as some have thought: and, besides, there is no agreement in style between this book and the writings of Isaiah. Others of them ascribe it to Hezekiah and his men ^g: Hezekiah was indeed the son of David, and David in expressly called his father; and he was a prince of great character, both with respect to religion, and to wealth and grandeur; see 2Ch 29:2; which might induce them to such a conceit; though it seems to take its rise from Hezekiah's men being the copiers of some of Solomon's proverbs, Pro 25:1; but the proof from thence must be exceeding weak; that because they were the transcribers of some of his proverbs, therefore were the writers of this book; and especially King Hezekiah; for, whatever may be said of his character, it falls greatly short of Solomon's wisdom or riches; and such things are said, with for respect to both, in this book, as cannot agree with him: and, on the other hand, it does not appear that he was addicted to wine and women, and gave himself a loose to carnal pleasures, as the writer of this book had formerly done. Grotius thinks it was written by some persons in the times of Zerubbabel, and published under the name of Solomon, as a penitent; which is quite shocking, that an inspired writing should have a false title put to it, and be imposed upon the church of God under a wrong name: besides, the name of Solomon is never mentioned in it; though this, by the way, betrays a conviction that he is intended in the title of it: nor are many persons concerned in it; it appears throughout the whole to be the work of a single person, who often speaks as such in it. That Zerubbabel should be meant by the one shepherd, Ecc 12:11, is a mere fancy; it is better interpreted, as by many, of Jesus Christ: his chief argument for this conjecture is, because there are three or four Chaldee words in it, as he supposes; which yet does not appear, and are nowhere to be found but in Daniel, Ezra, and the Chaldee interpreter: and so there are in the book of Proverbs, Pro 31:2; but it does not follow, that because these words, or others, are but once used in Scripture, that they are not originally Hebrew; since the language was more extensive and better understood in Solomon's time than now, when we have only the copy of the Old Testament in which it is preserved. In short, what is said of the descent and dignity of the writer of this book, of his wisdom, wealth, riches, and grandeur, of his virtues and of his vices, agrees with none as with Solomon; to which may be added, that there is one passage in it, the same he used in his prayer at the dedication of the temple, Ecc 7:20; compared with 1Ki 8:46. As to the time in which it was written by him, it seems to have been in his old age, as the Jewish writers observe ^h; after his sin and fall, and recovery out of it, and when he was brought to true repentance for it: it was after he had made him great works, and built houses, his own house and the house of God, which were twenty years in building; it was after he had acquired not only vast riches and treasures, which must require time, but had gotten knowledge of all things in nature; and had seen all the works that are done under the sun, and had made trial of all pleasures that were to be enjoyed; see Ecc 1:1; it was after he had been ensnared by women, which he confesses and laments, Ecc 7:26; and his description of old age seems to be made, not merely upon the theory of it, but from a feeling experience of the evils and infirmities of it, Ecc 12:1. The general scope and design of it is to expose the vanity of all worldly enjoyments; to show that a man's happiness does not lie in natural wisdom and knowledge; nor in worldly wealth; nor in civil honour, power, and authority; nor in the mere externals of religion; but in the fear of God, and the worship of him. It encourages men to a free use of the good things of life in a moderate way, with thankfulness to God; to submit with cheerfulness to adverse dispensations of Providence; to fear God and honour the king; to be dutiful to civil magistrates, and kind to the poor; to expect a future state, and an awful judgment; with many other useful things.

Gill: Ecclesiastes 10 (Chapter Introduction)

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.