(“Dead Flies and Foolish Men”)

Ecclesiastes 10:1-15 (NASU)

1“Dead flies make a perfumer’s oil stink, so a little foolishness is weightier than wisdom and honor. 2A wise man’s heart directs him toward the right, but the foolish man’s heart directs him toward the left. 3Even when the fool walks along the road, his sense is lacking and he demonstrates to everyone that he is a fool. 4If the ruler’s temper rises against you, do not abandon your position, because composure allays great offenses.”

(Ecclesiastes 10:1-4)

(A) WISE PROVERBS AND FOOLISH FOOLS

(1) Much of chapter ten (and chapter eleven for that matter) consists of a series of one-or-two-verse proverbs similar to those found in the Book of Proverbs,¹ which Solomon also wrote. Tonight’s text, for instance, contains four one-verse proverbs (c.f. Ecclesiastes 10:1-4), which we will look at in a moment.

Other examples in tonight’s Scripture lesson include verse eight, which says: “He who digs a pit may fall into it, and a serpent may bite him who breaks through a wall” (c.f. Ecclesiastes 10:8) – and verse eleven, which also happens to mention serpents, saying: “If the serpent bites before being charmed, there is no profit for the charmer” (c.f. Ecclesiastes 10:11).

(2) Biblical proverbs are wise sayings² that give us insight into various aspects of everyday life. They are like verbal pictures, or snapshots (if you will), in that they capture certain basic truths about life in a fallen world – some of them obvious, like verse ten, which says: “If the axe is dull and he does not sharpen its edge, then he must exert more strength” (c.f. Ecclesiastes 10:10a) – others not so obvious, like the one in Proverbs chapter eleven that says: “The wicked earns deceptive wages, but he who sows righteousness gets a true reward” (c.f. Proverbs 11:18).

A good proverb has a way of isolating a particular truth, so we can see it more clearly. Hence, the last chapter of Ecclesiastes says: “the words of wise men are like goads, and masters of these collections are like well-driven nails” (c.f. Ecclesiastes 12:11) – i.e. biblical proverbs are meant to “prod”³ us, or “stimulate” us into living the way God intends (c.f. Ecclesiastes 12:13) – they are meant to take certain truths and “drive then home” (if you will), so we never forget them.

(3) First Kings chapter four tells us Solomon not only used his God-given wisdom to carry out great building projects (like the first temple in Jerusalem, and his own magnificent palace) (c.f. Ecclesiastes 2:4-6; I Kings 6-7) – nor did he just use his great wisdom to acquire immense wealth (c.f. Ecclesiastes 2:7-8) – he also used that wisdom to write “3,000 proverbs” (c.f. I Kings 4:32), some of which are recorded for us in the Old Testament books of Proverbs and Ecclesiastes (c.f. Ecclesiastes 12:10).

We ought not assume, however, that every proverb attributed to Solomon was actually written by him¹ – for Ecclesiastes chapter twelve says he: “pondered, searched out and arranged many proverbs” (c.f. Ecclesiastes 12:9) – which suggests Solomon was wise enough to recognize a good proverb when he heard it, even though someone else may have written it.

(4) In addition to the proverbial nature of Ecclesiastes chapter ten, there is still a great deal of emphasis on “folly”, “foolishness”, and “fool(s)” – especially in the first fifteen verses (c.f. Ecclesiastes 10:1-6, 12-15). Hence, verse one of tonight’s text says, in part, that: “a little foolishness is weightier than wisdom and honor” (v. 1b) – while verse three tells us that: “Even when the fool walks along the road … he demonstrates to everyone that he is a fool” (v. 3).

As usual, the ill-advised behavior of fools is also contrasted with the judicious behavior of the wise. Hence, verse two of tonight’s text says that: “A wise man’s heart directs him toward the right, (while a) the foolish man’s heart directs him toward the left” (v. 2) – and verse twelve says that: “Words from the mouth of a wise man are gracious, while the lips of a fool consume him” (c.f. Ecclesiastes 10:12).

(B) FOUR PROVERBS ABOUT FOOLS

(1) Turning to our text, then, we begin with proverb number one, found in verse one, which says: “Dead flies make a perfumer’s oil stink, so a little foolishness is weightier than wisdom and honor” (c.f. Ecclesiastes 10:1).

(a) The first thing to note is that, in all likelihood, this verse is a continuation of the thought expressed at the end of chapter nine⁴ – to the effect that: “one sinner (can destroy) much good” (c.f. Ecclesiastes 9:18b). In much the same way, a few “dead flies”, though small and seemingly insignificant, can “make a perfumer’s oil stink” (c.f. Ecclesiastes 10:1a). Even more importantly, however – and this is Solomon’s point – “a little foolishness is weightier than wisdom and honor” (c.f. Ecclesiastes 10:1b). In other words, one or two acts of foolishness can ruin a life-time of work or service – just like a few drops of motor oil can spoil a glass of water.

(b) This “fly in the ointment” principle happens all the time. How many politicians – Democrats and Republicans – have had their ability to govern severely curtailed because of something they said or did in an unguarded moment?! How many public servants, who did some worthwhile things for their constituents, have been driven out of public office because of a private indiscretion?!

How many pastors, who served faithfully for a number of years, have had their ministries ruined because of a moral lapse? How many marriages, that seemed to be going along smoothly, have ended in divorce for the same reason? How many long-time friendships have been destroyed because of a careless comment or act? How many churches have split over a relatively minor issue that should have been resolved, but wasn’t?

So beware of “dead flies” (c.f. Ecclesiastes 10:1a), Solomon says – for they can spoil a disproportionate amount of good in comparison to their size!

(c) In biblical times perfumed ointments and fragrant oils were valuable, highly prized commodities. Hence, when a woman poured “an alabaster vial of very costly perfume” on Jesus’ head, shortly before His crucifixion, Judas greedily complained, saying: “Why this waste? For this perfume might have been sold for a high price and the money given to the poor” (c.f. Matthew 26:7-9) (of course, we know Judas was only feigning concern for the poor).

Sometimes, however, if these valuable perfumes were not carefully covered or protected, a fly (or “flies” – c.f. Ecclesiastes 10:1a) might get into them. “Flies” were particularly annoying, disease-carrying little creatures in biblical times. Think of the pictures you’ve seen of starving children in Africa, with flies crawling all over their emaciated bodies – and you get a sense of what people in biblical times often had to put up with. “Flies” (being what they are) would be attracted to sweet smelling perfumes – and if a few of them ever managed to get into the oil itself, their decaying bodies (though small) would have a putrefying effect.⁵ In fact, one commentator said: “the finer the fragrance, the worse the (effect).”⁶

(d) In a similar fashion, Solomon wants us to understand that (in a fallen world) the finer a man’s reputation⁷ – the more public his stand against evil and corruption – the more people he has helped – the greater the “stink” (c.f. Ecclesiastes 10:1a) is apt be (so to speak) if he stumbles. Hence, an unguarded moment – a thoughtless word – an outburst of anger – an inappropriate comment – or an act of immorality,⁸ can spoil the fragrance of a man’s reputation, often for many years to come.

That’s not to say we can never be forgiven and restored, or even rise a useful place in Christ’s church or society once again – because in the grace and providence of God that does happen (c.f. I John 1:9). But it is to say, that what also happens in an “under the sun” world (c.f. Ecclesiastes 10:5a) is that a man often carries the “stench” (c.f. Ecclesiastes 10:1a) of what he did around with him for a long time afterward – much like a car carries around the smell of cigarette smoke long after the owner has overcome the habit.

(e) So again the point is that, just as “dead flies” (c.f. Ecclesiastes 10:1) can spoil a disproportionate amount of good in comparison to their size, so we Christians (although never completely sinless in this life) do need to guard against those foolish, sinful acts that could outweigh or undo our previous years of faithful service, and/or even render us ineffective for the foreseeable future.

(2) Proverb number two is found in verse two, where Solomon says: “A wise man’s heart directs him toward the right, but the foolish man’s heart directs him toward the left” (c.f. Ecclesiastes 10:2) (the NKJV says: “A wise man’s heart is at his right hand, but a fool’s heart at his left” – i.e. his “left hand).

(a) This proverb has political incorrectness written all over it. For one thing, it’s saying that not all opinions are of equal value – that all beliefs are not equally valid, or true – that there is a “right” and a “wrong” direction in life (c.f. Proverbs 14:12) – that all directions are not the same – that one direction is not just as good as another.

Then, if we use the NKJV translation, that contrasts a wise man’s “right hand” with a fool’s “left” (c.f. Ecclesiastes 10:2, NKJV), Solomon seems to be discriminating against left-handed people – since the clear implication is that the “right hand” is stronger, or wiser, or better than the “left”.

Some might even argue that Solomon is biased – since he clearly presents the “wise man” in a more favorable light than the “fool”.

(b) Putting any further attempts at levity and social comment aside, we need to remember that in Scripture the “right hand” is used figuratively in a variety of positive ways, while the left hand is often used in negative says – or, as the NGSB says: “right and left had the conventional meanings of good and bad, or blessing and cursing, in the ancient world.”¹²

For example, in Jesus’ parable of the sheep and goats, the right hand is the hand of honor and blessing (c.f. Matthew 25:33-40), while the left hand is the hand of dishonor and rejection (c.f. Matthew 25:41-46).⁶ Likewise, when Jacob wanted to give the younger of Joseph’s two sons the greater blessing, he placed his right hand on Ephraim’s head, and his left hand on Manasseh’s (c.f. Genesis 48:12-20). Elsewhere, the right hand (rather than the left) is often symbolic of power, and authority, and even protection⁹ (c.f. Exodus 15:6; Psalm 17:7; Acts 5:30-31).

(c) As for the word “heart” – as in, “a wise man’s HEART directs him toward the right, but the foolish man’s HEART directs him toward the left” (c.f. Ecclesiastes 10:2) – in Scripture the word “heart” often refers to a person’s innermost nature – i.e. to who or what we really are on the inside – to what we really think – to what drives us – to what motivates us, from the depths of our being, to say and do the things we say and do.¹⁰

Hence, the idea is that the lives of “wise men” and “foolish men” go in two entirely different directions¹¹ – not because one is lucky and the other isn’t – not because one gets all the breaks, while the other just can’t catch a break – not because one is smart, while the other is really stupid – but because of who and what they are on the inside. In other words, “a wise man’s” inner character (his spiritual character, if you will) leads him in the “right” direction – while a “foolish man’s” inner (lack of spiritual) character constantly leads him in all the “wrong” directions.

(d) Solomon’s own son, and immediate successor to his throne, is a good example of the latter – for Scripture tells us Rehoboam was an evil king, whose foolish actions split the kingdom his father and grandfather had built in two. And if we inquire as to why, this biblical summation is given – namely, that: “He did evil because he did NOT set his heart to seek the Lord” (c.f. II Chronicles 12:14). In other words, the inner spiritual disposition of his “foolish … heart” directed him to “the left” instead of to “the right” (c.f. Ecclesiastes 10:2b) – who he really was on the inside led him to make many “wrong” decisions.

Contrast that with what we’re told about Ezra the scribe – how he brought about a spiritual revival among the returned exiles of his generation, in part, by leading many of them to confess and repent of their sin. And if we inquire as to how this came about, it happened because: “Ezra had set his heart to study the law of the Lord and to practice it, and to teach His statutes and ordinances in Israel” (c.f. Ezra 7:10). In other words, his “wise … heart” directed him to “the right” instead of “the left” (c.f. Ecclesiastes 10:2a) – who he really was on the inside, who he really was spiritually, led him to do the “right” thing.

(e) This proverb raises an important question which we must ask ourselves – namely, “What kind of “heart” do I have?” Do I have a “heart” that leads me to “the left”? Or do I have a “heart” that leads me to “the right”? Do have I have a “heart” that’s always leading me into trouble – or do I have a “heart” that leads me in the paths of righteousness and peace? Do I have the “heart” of a “wise man” – or do I have the “heart” of a “fool”?

Abel had a wise heart – while his brother Cain had a foolish heart. What kind of heart do you have? Abraham had a wise heart – while Lot, his nephew, had a foolish heart. What kind of heart do we have? Joseph had a wise heart – while his uncle Esau had a foolish heart. What kind of heart do I have?

(3) Moving on, we come to proverb number three, found in verse three, which says: “Even when the fool walks along the road, his sense is lacking and he demonstrates to everyone that he is a fool” (c.f. Ecclesiastes 10:3).

(a) Someone has said this is as close as Solomon ever gets to humor in the Book of Ecclesiastes.¹³ And it is an amusing picture, to be sure – but it’s also a sober and tragic one, in part, because a fool cannot hide who he is, even when he’s going about the most ordinary activities of life. As Solomon wrote elsewhere: “a fool exposes his folly” (c.f. Proverbs 13:16b, NIV) – and again: “the heart of fools proclaims folly” (namely, his own) (c.f. Proverbs 12:23b).

(b) The fool has no way of disguising who he is, except perhaps by keeping his mouth shut¹⁴ – for the Book of Proverbs says that: “Even a fool is thought wise IF he keeps silent, and discerning IF he holds his tongue” (c.f. Proverbs 17:28, NIV). Unfortunately, that’s one thing a fool can’t do – i.e. keep his mouth shut. Hence, Scripture says that: “a fool … delights in airing his own opinions” (c.f. Proverbs 18:2, NIV) – which often serves to make his foolishness all the more evident.

(c) Elsewhere, Scripture says that “Doing wickedness is like sport to a fool” (c.f. Proverbs 10:23a) – that “a fool is (always) right in his own eyes” (while everyone else is always wrong) (c.f. Proverbs 12:15a) – that “a wise man is cautious … (while) a fool is arrogant and careless” (c.f. Proverbs 14:16) – and again, that “a fool always loses his temper, (while) a wise man holds it back” (c.f. Proverbs 29:11) – and once more, that a “fool(ish) (man is one) who (keeps) repeat(ing) his folly” (c.f. Proverbs 26:11b), while a wise man learns from his sin and his mistakes.

Given all these inspired descriptions of a fool, it’s no wonder he can’t hide who he is! It’s no wonder he can’t even walk down the street without “demonstrat(ing) to everyone that he is a fool” (c.f. Ecclesiastes 10:3b) – “everyone”, that is, except himself and other fools. For Charles Bridges correctly observes that the man or woman considered wise by the world is often very foolish – especially when it comes to issues of morality and the spirit – especially when it comes to matters of redemption, and salvation, and the kind of living that pleases God.¹⁵

(4) Finally then, we come to proverb number four, in verse four, where Solomon offers this wise counsel: “If the ruler’s temper rises against you, do not abandon your position, because composure allays great offenses” (c.f. Ecclesiastes 10:4).

(a) In this verse, Solomon presents us with an example¹⁶ that illustrates the difference between how wise men and fools behave, since each would handle this situation very differently. For example, when faced with a crisis like the one described in verse four, a wise man will keep his “composure”, while a fool will come apart (so to speak) – moreover, a wise man will “not abandon (his) position”, while a fool will resign and run – again, a wise man will behave in a way designed to “allay the king’s anger”, while a fool’s behavior will only add fuel to the fire (as it were) – and once more, a wise man will speak and act in a way calculated to minimize his “offense”, while a fool will say or do things that only make matters worse (c.f. Ecclesiastes 10:4).

(b) Several commentators point out that Solomon is not saying there aren’t times when the wise and prudent thing for us to do is withdraw.¹⁷ He’s not suggesting, for example, that his father David should have remained at his post while Saul tried to pin him to the wall with a spear (c.f. I Samuel 18:10-11) – or that Elijah should have stayed in town after Jezebel made it clear she was going to have him killed the moment she found him (c.f. I Kings 19:1-3) – or that Jesus should have held His ground (as it were) when He learned Herod wanted to kill Him (c.f. Luke 13:31-33). After all, as Solomon said earlier: “There is an appointed time for everything. And there is a time for every event under heaven” (c.f. Ecclesiastes 3:1) – which means there is a time to abandon our position (so to speak), and a time “not (to) abandon (it)” (c.f. Ecclesiastes10:4).

In this instance, Solomon is talking about the latter. Moreover, a wise man is able to discern the difference – i.e. a wise man knows when to withdraw, and when to stay put. The fool, however, is always withdrawing when he shouldn’t – and staying put when it would be far better for him to retreat and wait for a more opportune time.

(5) In a fallen world, Christ’s redeemed people will often behave foolishly one moment, and wisely the next – i.e. one moment our heart will direct us to the left, the next moment it will direct us to the right (c.f. Ecclesiastes 10:2). Nevertheless, as the work of sanctification in our lives moves closer to completion (c.f. Philippians 1:6), we ought to see more of the one, and less of the other – i.e. we ought to see more evidence of wisdom, and less evidence of foolishness.

(a) To that end, however, we need to make use of the means of grace our God and Savior has given to us. Hence, the Psalmist reminds us that “the fear of the Lord is the beginning of wisdom” (c.f. Psalm 111:10) – while the Book of Proverbs exhorts us to “Acquire wisdom!” (c.f. Proverbs 4:5a), and “get wisdom” (c.f. Proverbs 23:23b), especially that which is found by reading, and studying, and applying the written word of God (c.f. Psalm 119:98-100).

(b) Finally, we’re told that “the Lord gives wisdom” (c.f. Proverbs 2:6) – and that if we “(lack) wisdom, (we should) ask … God, who gives to all generously and without reproach, and it (i.e. the wisdom we lack) will be given to (us)” (c.f. James 1:5). May Christ’s enabling grace give us the wisdom we need to ask.