(“A Potpourri of Proverbial Wisdom”)¹

Ecclesiastes 10:5-15 (NASU)

8“He who digs a pit may fall into it, and a serpent may bite him who breaks through a wall. 9He who quarries stones may be hurt by them, and he who splits logs may be endangered by them.” (Ecclesiastes 10:8-9)

(A) AN OVERVIEW OF THE PROVERBS FOUND

IN ECCLESIASTES CHAPTER TEN

(1) We pointed out last time that much of Ecclesiastes chapter ten (including a major portion of tonight’s Scripture lesson) consists of a series of proverbs, similar to those found in the Book of Proverbs.²

We also noted that biblical proverbs are wise sayings³ designed to isolate a particular truth so we can see it more clearly. Indeed, they are meant to “goad” us (c.f. Ecclesiastes 12:11), or prod us into living wisely during our brief time here on earth – which, in terms of the Book of Ecclesiastes, involves “fearing God and keeping His commandments” (c.f. Ecclesiastes 12:13). Good proverbs help us “nail down” (c.f. Ecclesiastes 12:11) certain truths (as it were), so we never forget them.

Occasionally biblical proverbs will make their way into the secular culture – although that probably happened more in the past than it does in the present. Indeed, some proverbs – like the one that says, “Spare the rod and spoil the child” (c.f. Proverbs 22:15; 13:13) – have all but disappeared from our contemporary culture, having been replaced with the supposedly greater wisdom of fallen man, which Scripture describes as foolishness in the sight of God (c.f. I Corinthians 3:19). (But I digress.)

(2) The problem with proverbs, so far as studying a book like Ecclesiastes is concerned, is that it’s hard to find a train of thought longer than one or two verses.

A collection of proverbs, like those found in tonight’s Scripture lesson, often appear to have been strung together in no particular order – i.e. they seem to jump from one thought to another – indeed, it’s often hard to discern why one proverb follows another. That’s not always the case, of course – but sometimes it’s not easy to figure out what (if anything) ties a particular collection of proverbs together.

(3) For example, what ties the proverbs in tonight’s Scripture lesson together? What theme do these proverbs in Ecclesiastes chapter ten have common – if indeed they even have a common theme?

For instance, what does the proverb in verse one, about “dead flies mak(ing) a perfumer’s oil stink” (c.f. Ecclesiastes 10:1), have in common with the proverbs in verse eight that say: “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)?

Likewise, what does the proverb in verse four, about “not abandon(ing) your position” when a “ruler’s temper rises against you” (c.f. Ecclesiastes 10:4), have to do with the proverb in verse ten that says: “If the axe is dull and he does not sharpen its edge, then he must exert more strength” (c.f. Ecclesiastes 10:10)?

(4) If there is a common theme here in Ecclesiastes chapter ten, I would say it’s the contrast between wise and foolish living – with more emphasis on the foolish man, judging by the number of times words like “fool”, and “folly”, and “foolish”, and “foolishness” appear (c.f. Ecclesiastes 10:1-15).

Even when those words don’t appear, foolish behavior is often implied – as in not sharpening an axe when it’s dull (v. 10) – or rulers giving men positions of authority, who are not fit to hold such positions (vs. 5-7) – or not being careful when we dig a pit, or tear down a wall, or quarry stones, or split logs (vs. 8-9).

(B) PROBING THE PROVERBS IN ECCLESIASTES

CHAPTER TEN

(1) With those things in mind, then, we’re just going to walk through as much of tonight’s Scripture lesson as we can, taking one verse or several related verses at a time – starting with verses five through seven, where Solomon says: 5“There is an evil I have seen under the sun, like an error which goes forth from the ruler – 6folly is set in many exalted places while rich men sit in humble places. 7I have seen slaves riding on horses and princes walking like slaves on the land” (c.f. Ecclesiastes 10:5-7).

(a) In these verses Solomon briefly outlines another example of vanity and futility in a fallen world – another example of a sin or “evil” (as he calls it in verse five) that’s all too common in an “under the sun” world, even though the person doing it usually does so inadvertently⁴ rather than deliberately – specifically, an “error” or mistake many “rulers”, and other people in positions of authority, often make because of negligence⁴ or ignorance⁵ (c.f. Ecclesiastes 10:5).

(b) And what is that “evil error”? Is it raising taxes beyond what the government needs to carry out its God-given duties? Is it going to war when such a conflict isn’t necessary? Is it confiscating people’s personal property – not so a needed new road can be built – but so a developer can build condominiums or casinos? Is it politicians voting to raise each other’s salaries or pensions? – or engaging in acts of immorality?

Regardless of how bad we may think those things are, Solomon doesn’t mention any of them. Instead, the “evil error” he has in mind involves “rulers” putting incompetent people in places of authority – even foolish men in powerful positions that require the kind of wisdom⁶ they don’t have. Hence, Solomon says (in verses six and seven): 6“(I have seen) folly … set in many exalted places while rich men sit in humble places. 7I have seen slaves riding on horses and princes walking like slaves on the land” (c.f. Ecclesiastes 10:5-6).

(c) There’s little doubt that some “rulers” do this intentionally – i.e. that they cater to their own perverted desires rather than the best interests of their constituents⁷ – that they play favorites, or practice nepotism – that they give their friends or family members government jobs for which they are neither qualified nor gifted – much like Solomon’s son Rehoboam foolishly made “the young men who grew up with him” his closest advisors (c.f. I Kings 12:8), even though they were ill-equipped to fulfill such an “exalted” position (c.f. Ecclesiastes 10:6).

However, this does not seem to be the issue Solomon is addressing – and I say that because the Hebrew word for “error” (“shegagah”) (in verse five) carries the idea of making a mistake because we were misled or misinformed. Hence, it refers to doing something unintentionally or inadvertently.⁸ In this case, the “evil error” Solomon has in mind is that of a “ruler” putting the wrong person in the wrong position at the wrong time⁴ – not out of some perverted desire to practice cronyism – but because he didn’t realize (for whatever the reason) that they couldn’t do the job.⁵

(d) Now, sometimes a “ruler” (c.f. Ecclesiastes 10:5) can correct his mistake by removing the person he appointed from office – but other times he can’t. For example, if a President realizes (after the fact) that an ambassador he chose to represent our nation isn’t up to the job, he can have that man recalled and replaced. But, if the President appoints a foolish man to the Supreme Court, there’s nothing he can do about it once that person has been confirmed.

Hence, Solomon says in verse six: “(I have seen) folly set in many exalted places while rich men sit in humble places” (c.f. Ecclesiastes 10:6). In this instance, we are meant to understand that the “rich man” got where he is because he’s a man of competence and wisdom, and therefore qualified to serve in an “exalted position”.⁵

Solomon also says (in verse seven) that he has seen: “slaves riding on horses and princes walking like slaves on the land” (c.f. Ecclesiastes 10:7). The idea here is similar to the one found in the previous verse – namely, that in an “under the sun” world things are often the opposite of what they should be. In this instance, those who ought to be in positions of authority often are not, while those who shouldn’t be often are.

(e) We should also note in passing that what we’ve just said about civil government applies equally to church government – namely, that in a fallen world we often find those who have neither the skill nor a heart for the job⁵ in high places (like large pulpits or high ecclesiastical offices), while those who might very well do a better job are shut out. As Charles Bridges said: “Th(is) evil is greatly increased, when the high stations of the Church are bestowed upon unworthy men, passing by men of God, (who are) sound in doctrine, and upright in heart.”⁹

(f) Solomon doesn’t address the matter here, but we ought to, at least in passing – namely, that regardless of who is in office, be they fools or wise men, it’s the Lord who put them there (c.f. Daniel 4:17; Romans 13:1). And that when we find ourselves ruled by the foolish or incompetent, we need to remember God is sovereign – which means our rulers are where they are by Divine design – perhaps to test our faith – perhaps as a rod of discipline because of our own sinful foolishness – perhaps so God can be glorified when He shows the greatness of His own power by removing them from their exalted office.⁵

Our rulers may put incompetent men into positions of authority by mistake – or, you and I may inadvertently elect foolish people to public offices – but our sovereign God never does either of these things (i.e. He never places the incompetent or foolish into high places by mistake – if they are there, its because He has some purpose for them being there)!

(2) Moving on, we come to verses eight and nine, where Solomon says: 8“He who digs a pit may fall into it, and a serpent may bite him who breaks through a wall. 9He who quarries stones may be hurt by them, and he who splits logs may be endangered by them” (c.f. Ecclesiastes 10:8-9)

(a) These four proverbial pictures from everyday life all make the same point¹¹ – the problem is, commentators can’t agree on what that point is.

Some think these verses have to do with retribution, specifically the idea that evil often returns onto the heads of those who perpetrate it.¹² This would be similar to what we find in Psalm Seven, which says: 15“He who digs a hole and scoops it out falls into the pit he has made. 16The trouble he causes recoils on himself; his violence comes down on his own head” (c.f. Psalm 7:15-16, NIV) – and Psalm Fifty-Seven, where David, speaking of his enemies, says: “They have prepared a net for my steps; my soul is bowed down; they dug a pit before me; (but) they themselves have fallen into … it” (c.f. Psalm 57:6).

Haman¹⁰ (in the Book of Esther) would be an example of this principle – for we’re told that: “they hanged Haman on the gallows which he had prepared for Mordecai” (c.f. Esther 7:10). The men who had Daniel¹³ thrown into the lion’s den would be another example – for we’re told that: “they brought (the) men who had maliciously accused Daniel, and … cast them … into the lions’ den; and … the lions overpowered them and crushed all their bones” (c.f. Daniel 6:24).

If this is the right interpretation (and a majority of the people I read in preparation for these messages believe it is), then one lesson might be that it’s FOOLISH to take the law into our own hands (so to speak), because the law is going to come after us if we do. Hence, it’s far WISER to “fear the Lord and obey His commands” (c.f. Ecclesiastes 12:13), one of which says: “Never take your own revenge … but leave room for the wrath of God, for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord” (c.f. Romans 12:19).

(b) There are others, however, who think these verses have to do with the kind of “accidents” some people always seem to be having due to carelessness, or negligence, or a serious lack of judgment. This view would be similar to what we find in the Book of Proverbs, where we’re told in one place that: “A WISE man is cautious and turns away from evil, but a FOOL is arrogant and careless” (c.f. Proverbs 14:16) – and again, that: 18“… he who spreads slander is a FOOL. 19(Because) When there are many words, transgression is unavoidable, but he who restrains his lips is WISE” (c.f. Proverbs 10:18b-19) – and once more: “The way of a FOOL is right in his own eyes, but a WISE man … listens to counsel” (c.f. Proverbs 12:15) (the idea here being that a FOOLISH man seldom listens to any counsel except his own).

If this view is correct, then we could say that it’s FOOLISH to go around “breaking through walls” (so to speak) indiscriminately – or “splitting logs” without taking certain precautions (c.f. Ecclesiastes 10:8-9). In other words, it’s FOOLISH for a man to think an accident could never happen to him – that he’s too smart to ever “fall into the pit he’s digging” – or too skilled at what he does to ever have a “quarried rock” fall on him.

To put it another way, a WISE man exercises prudence and sound judgment, even when he’s going about the ordinary tasks of life – while a FOOLISH man does not. Hence, the FOOLISH man is constantly “falling”, and getting “bit”, and putting himself in “danger” (so to speak).

(c) A third view says, “these things just happen”¹⁴ – i.e. life in a fallen world doesn’t always go the way we think it should. No matter how much planning we do ahead of time, or how hard we work – no matter how many precautions we take, sometimes “things happen” that we didn’t anticipate, like “a serpent biting us when we break through a wall” (c.f. Ecclesiastes 10:8b). Or, sometimes the things we took steps to prevent happen anyway, like “falling into the pit we’ve dug”, or getting squashed by a stone we were quarrying, or having a log we were splitting roll over us (c.f. Ecclesiastes 10:9).

The point is, that A WISE man understands this – hence, he’s not surprised or thrown into a tizzy whenever unexpected “things happen”. A FOOLISH man, on the hand, never considers the possibility that his plans might not work out – that his plans are just a projection of what he would like to see happen – and that his plans are ultimately subject to the sovereign will and purposes of Almighty God (c.f. James 4:13-15).

(d) I will leave it to you to decide which of these three views (if any) you think is correct.

(3) Finally, we come to verses ten and eleven, where Solomon says: 10“If the axe is dull and he does not sharpen its edge, then he must exert more strength. Wisdom has the advantage of giving success. 11If the serpent bites before being charmed, there is no profit for the charmer” (c.f. Ecclesiastes 10:10-11).

(a) It seems to me that the phrase in the last part of verse ten holds the key to understanding the proverbs in these two verses – specifically the phrase that says: “Wisdom has the advantage of giving success” (c.f. Ecclesiastes 10:10b). I take this to mean that the judicious application of wisdom increases the likelihood of success.¹⁵

It’s also possible that this phrase is similar to one in the previous chapter, where Solomon said: “Wisdom is better than strength” (c.f. Ecclesiastes 9:16a) – which means (among other things) that it’s often better to be wise than strong – better to use your head once in a while, than to always rely on your biceps.

(b) As far as the proverbs themselves are concerned, even though a man could eventually beat his way through a log using a “dull axe” and brute strength, a WISE man makes sure the “edge” of his “axe” has been “sharpened” so his work will be easier (c.f. Ecclesiastes 10:10). Only a FOOLISH man keeps using an “axe” after it’s blade has become “dull” – but then, as we’ve already seen, “even when the fool walks along the road … he demonstrates to everyone that he is a fool” (c.f. Ecclesiastes 10:3) – i.e. everything a FOOLISH man does indicates how FOOLISH he really is, including chopping wood with a dull axe.

Only a FOOLISH man would be too lazy to stop and sharpen his “tools” so he can work more efficiently – but then, verse fifteen says that: “the toil of a fool so wearies him that he does not even know how to go to a city” (c.f. Ecclesiastes 10:15) (or in this case, a FOOLISH man is so “dull-headed” he doesn’t even know enough to stop and sharpen his axe).

(c) In a similar fashion, a man needs WISDOM to “charm the snake” – only in this instance, he needs to be able to apply the knowledge he has at the proper time¹⁵ in order to “profit” from his endeavors (c.f. Ecclesiastes 10:11). The FOOLISH man inevitably fails to “charm the snake” (so to speak) because he doesn’t know when to apply what little knowledge he has – hence, “the serpent bites before being charmed”, and “the charmer” ends up getting little or nothing for his efforts (c.f. Ecclesiastes 10:11).

(d) There are undoubtedly numerous applications we could make, but here’s one that comes to my mind – in a fallen world, we Christians are not exempt from thinking or behaving foolishly. And one of the most common ways we do this is by taking (what we sometimes call) the means of grace lightly – by failing to take advantage of the resources God has provided to aid us in our spiritual growth and maturity – such as worship and prayer, and fellowship with other believers, along with the sacraments, and of course the study and practice of God’s inspired word (c.f. Acts 2:42).

To try and live a life that pleases Christ, without making use of these means (which people do all the time), is like trying to chop wood with a dull axe (c.f. Ecclesiastes 10:10). Even if we exert a lot of energy, we won’t make much progress – our efforts will not be nearly as profitably (or successful) as they might have been (c.f. Ecclesiastes 10:11), had we been wise enough to make use of those things God has given us to aid us in our spiritual growth, and the work we are trying to do for Him.

(e) The NGSB says that one of the lessons we can learn from verse ten (and the dull axe) is that, “in order to overcome the obstacles to effective work we must be properly prepared with the wisdom or skill needed for the task.”¹⁶ That’s not only true in the physical realm, its also true when it comes to spiritual matters – in order to live effectively as Christians, we need to be wise enough to make use of the resources God has given us – for it is through those means that He will make us as successful or useful as He intends for us to be. Hence, the Book of James says: “if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it (i.e. the wisdom we lack, but so desperately need) will be given to him” (c.f. James 1:5).