Ecclesiastes 10

Salomon recommendeth wisdom to ever man, and adviseth ever one to beware of folly, v.1.etc. and he instructeth how men should behave themselves in the presence of the King, when he is offended, 4. Although it often fall out that wicked men are advanced to honour by the King, and the Godly despised, 5. Then he speaketh of the imprudence of some men, 8. And he speaketh again, how profitable that wisdom is, and hurtfull that folly is, 10. Etc. Especially in a Prince, 16.etc. who may not be cursed, 20.

1. A dead Fly causeth the ointment of the Apothecarie, [That is, an ointment or oil, that is prepared and made very artificially and curiously by the skill and art of the Apothecarie] to stink (and) bubble up: [Hebr. Flies of death causeth to stink; that is, every dead fly causeth to stink. The meaning is, though a fly be but a very little creature, yet it causeth a sweet-smelling oil or ointment to stink; to wit, if it fall into it, and continue there] (so doth) a little folly a (man) that is precious in wisdom, (and) in power. [that is, because of his wisdom and honour. The meaning is, so is also a little folly the cause, that a man of note and esteem loseth his reputation and credit.]

2. As wise mans heart is his right (hand) [That is, a wise man manageth and ordereth his affairs well and wisely, pondering all things before-hand in his heart] but a fools heart is at his learnt hand. [that is, he manageth his affairs foolishly. We ought in no wise to conclude from these words, that Salomon here would infer, that the heart of the wise men is or lieth otherwise in their bosom then the hearts of fools doth in theirs; for the heart both of wise men & also of fools lieth in the midst of the breast, tending or declining a little toward the left side. It is a similitude taken from the right hand and left, in the performing of any business, either well or ill. The most and the greatest part of men use the right hand to do a thing well; so that when a man doth a thing well and with wisdom or judgment (which proceedeth from the heart) it seemeth, that he then hath his heart lying at his right hand, to manage his affairs aright; On the contrary, he that manageth his affairs not well, nor conveniently, or wisely, he seemeth to have heart lying at his left hand.]

3. And also when the fool walketh on the way, his heart falleth (him): [That is, then the infirmities of his heart appear and are discovered] and he saith to every one, [that is, to every one that seeth him go or walk in the streets] that he is a fool. [that is, he doth sufficiently bewray (to wit, by his gate, behaviour, apparel and gesture) that he is none of the wisest. Oth. He saith of every one, that he (to wit, that man of whom he speaketh) is a fool]

4. When the spirit [That is, the anger. See the annotate. Judg. 8. On v.3.] of the Ruler riseth up against thee, leave not thy place; [that is, thy calling, office, state and condition of life. Oth. Leave not thy place; that is, behave and carry thy self, as it becometh a subject to do, namely, submissive and humble] for it is necessary, it purifieth great sins. [which otherwise a Ruler in his wrath might commit against thee; therefore seek rather to asswage and soften his anger with sweet and gently words. It may also be taken in this sense, soft and humble words practice, that is, prevent, or remove, or cover great offences or trespasses, which thou mightiest have committed against the Prince. Oth. Softness, or meekness, or mildness, [that is, meek or mild yielding) pacifieth great offences.]

5. There is (yet) an evil (which) I have seen under the Sun, as an error which proceedeth [That is, is committed] from the face of the Ruler: [that is, a great fault, that is, as are the faults that proceed from Princes, or from the great ones of the land; for the greater and higher any man is in his place and authority, the greater and more hurtfull are also the faults that are committed by him.]

6. A fool [or the fool] is set in great [or, in many] dignities: [that is, sots or idiots that are altogether unfit to govern and rule others, and to bear office, are advanced to places of honour and command. It pleaseth God sometimes that such should govern cities and countries, that he might punish them by such kind of governors. Hebr. Folly is, etc. That is, such a man that is folly it self] but the rich, [to wit, in wisdom, or those that are rich in understanding, or those that are both rich and wise; that is, that have knowledge and understanding enough, to be in place of command, or to bear office well] sit in low place. [that is, in low degree, in humility.]

7. I have seen servants [that is, such as had a servile and foolish spirit, or nature, or that were descended from servants and slaves] on hors-back: and Princes [that is, valiant, understanding, wise men, that have such a spirit, or such a courage as Princes have, or at least ought to have] going as servants upon the ground. [that is, going on foot, yea even ministering unto others.]

8. Whoso diggeth a pit, shall fall into it: [That is, he that intendeth mischief to another, it shall fare ill with him, by him just judgement of God. See Prov.26.27. Solomon sheweth in this and in the 9. Verse, by four similitudes, how dangerous and hurtfull imprudence and want of circumspection is. See Psa.62. on. V.4.] and whoso breaketh throw a wall, a Serpent shall bite him. [serpents lie commonly hid in the clifts and chinks, or in the holes of walls, when the walls are broken down, that they appear, and come to light, and bite or sting those whom they first meet with. It seemeth that Solomon here saith that those that break either the Ecclesiastical or Political laws and ordinances, they shall go unpunished.]

9. Whoso carrieth way [Or removeth] stones, [to wit, great stones, that are too heavy for him to remove. Oth. The stones which separate his neighbours landmarks or bounds from his own, thereby to enlarge his own ground. See Deuteronomy 27:17.] shall endure grief thereby: [the meaning is, as those that lift up heavy stones, or remove them, or carry them from one place to another, do labour painfully: so all offices and high places have their difficulty] whoso cleaveth wood, shall be in danger thereby. [so as that in cleaving he may easily hurt or wound either his hand, or or foot, or some other member of his body. Oth. He shall grow warm thereby. In this signification is the Hebrew word taken, 1 Kings 1:2. The meaning is, that businesses or great weight and concernment are not performed, with great trouble, much sweat and difficulty.]

10. If he [To wit, that he will cleave wood with a blunt axe] hath made the iron [that is, an iron tool, whether it be an axe or such like too] blunt, and he do not whet the edge, [Heb. The face; that is, the fore most part which cleaveth the wood] then must he [to wit, that he will cleave with a blunt axe] put forth more strength: [Heb. Then must he strengthen the powers] but wisdom is an excellent thing to make (something) straight. [that is, wisdom is the best help or means to make a thing right or straight indeed. Oth. But wisdom is an excellent direction; that is, when a men would do a business concernment well and in a right manner; then it is not strength and force as cleaving of wood but wisdom and understanding that doth the thing.]

11. If the serpent before the inchantment be done, [Or before the inchantment, before she is inchanted. Hebr. Without inchantment] then there is no benefit for the most excellent (inchanter). [that is, the inchanters inchantment doth not benefit him at all, but her sting is deadly. See Psa.58.v.5. and 140.v.4. Hebr. Then there is nothing left for the mister of the tongue. That is, for him that useth his tongue to charming or inchanting. See the like phrase Gen.14.13. and Psa.140.12. Understand withal, in the like manner it will not benefit a subject, that he then first seeketh and endevoureth to practice his Prince with treating and submissive words, after the Prince hath begun to punish him in his wrath and displeasure: and so likewise in general, that it is in vain to use means against an evil or mischief, when it is too late. Oth. If the serpent bite, not being charmed, then the babbler is not better,]

12. The words of a wise mans mouth are gracious: [Heb. Are favour; that is, they make a wise man gracious; and consequently they are advantageous and profitable unto him] but the lips of the fool swallow up himself [that is, they bring him into trouble.]

13. the beginning of the words of his mouth is foolishness; and the end of his mouth [That is, of the words of the mouth] is wicked madness, [that is, is mischievous madness; because his madness increaseth still more and more.]

14. The fool maketh many words; [That is, he maketh great deal of chatting of that which he intendeth to do, telling others that he will, and how he will do it, as if he could effect and accomplish whatsoever he will or intendeth. But he shall be deceived is his own vain hope. See Jam.4,13,14.] (but) a man knoweth not what it is that shall come to pass; and what [or, how] shall come to pass after him, who shall tell it to him?

15. The labour of the fools maketh every one of them [Hebr. Him; that is, every one of them] weary, because they know not (how) to go to the City. [that is, a fool may be compared to him, that desiring to go to a city, knoweth not the way to it, and therefore with much adore he goeth thither through crooked and by-ways. The meaning is, he knoweth not how, or in what manner he shall effect and accomplish that which he intendeth or purposeth. Others take the words of this verse in this sence: fools, or many men void of understanding are often careful and troubled about many business of high and mighty concernment, wherein they exceedingly vex and torment themselves, whereas indeed they are ignorant of common and trivial things, which are as plain and as well known as the streets, or the way or common road leading to a city, which is even known unto children and simple persons. It seemeth to be a proverb, whereby great ignorance is meant or descried.]

16. Wo to thee, (o) land, [That is, the inhabitants of the land] whose King is a child: [whether in years or in understanding, see Isa.3.4,] and whose Princes [that is, Counsellors, Officers, Judges, and the like persons in authority, or bearing great offices] eat [that is, feast and make good cheer] in the morning. [that is, at an unseasonable and unfit time; to wit, at such times as they ought to fit in judgement, and to be in counsel. See jer.21.12. compare Isa.16.11. and Amos 6:4.]

17. Blessed art thou (o) land, whose King is the son of the Nobles: [That is, that is of a noble birth, of a noble stock or race. Understand withal, and that is trained up in piety, wisdom, and all virtue. Hebr. A son of white ones; that is, of nobles, that were wont to wear white garments. See Nhem.2. on. V. 16. In Prov.22.29. the ignoble or mean men are called darkened, or obscure ones] and whose princes eat in due seasons, [that is, at the time when men are wont to eat; to wit, after they have dispatched their necessary business] for strength, and not for (much) drinking. [that is, to strengthen the body, not to be drunk.]

18. Through great laziness [Hebr. Two laziness; that is, double laziness, or laziness of both hands] the ceiling growth weak: oth. The rafters, or beams sink; that is, the house goeth to decay, and all goeth to waste] and through slackness [or letting down] of the hands the house becometh leaking thorough. [or the house leaketh through. Understand withal, how much more shall the land perish and come to nought, where careless and negligent princes, and such as are given to all manner of licentiousness, bear rules.]

19. Feasts [Hebr. Bread, as Dan.5.1.]are made [Hebr. They are making] for a laugh, [that is, for merriment, to be joyful and merry together] and wine rejoiceth the living: and money answereth all things. [or money causeth all things to answer: that is, it maketh every thing to be present. All things are under the obedience or command of money; therefore every one ought to be diligent and careful, that by his honest labour, and by the use of lawful means, he may gather something afore-hand, and lay up somewhat in store.]

20. Curse not the King, even in thy thought, [Or, in thy conscience, or heart. As if he had said, Though it fareth thus in the Courts of Kings and Princes, yet do not think or speak any evil of them: yea, even not in the innermost and secretest place of thine house, as is further explained in the following words. Compare Exod.22.28.] neither curse the rich in the innermost (part) of thy bed-chamber; for the fowls of heaven would carry the voice away, [to wit, unto the Kings, who should be certified thereof in a most wonderful manner] and the winged (creatures) [Hebr. The Lord, or the possessor of wings of feathers: that is, the creatures that have wings, as Prov. Chap.1. on v.17.] shall make the word [or the matter] known. [to wit, unto the King; who will punish thee, when he heareth that thou hast cursed him. The meaning is, speak not evil of the King, or of those that are in authority, for it will not long lie hid, it will out at last, though the fowls of the air should be means or the instruments to bring it out, or discover it. Kings and Princes have many eyes, as well as they have long hands.]