Ecclesiastes 10
OGCEcclesiastes 10:1-4
D. ILLUSTRATIONS OF THOSE WHO LACK Wis. 10:1-11
- The foolish worker is in trouble. Ecclesiastes 10:1-4
TEXT 10:1-4
1
Dead flies make a perfumer’s oil stink, so a little foolishness is weightier than wisdom and honor.
2
A wise man’s heart directs him toward the right, but the foolish man’s heart directs him toward the left.
3
Even when the fool walks along the road his sense is lacking, and he demonstrates to everyone that he is a fool.
4
If the ruler’s temper rises against you, do not abandon your position, because composure allays great offenses.
THOUGHT QUESTIONS 10:1-4
What lesson in Ecclesiastes 9:18 is illustrated again in Ecclesiastes 10:1?
Where does a foolish man’s heart lead him?
What is meant by toward the left (verse two)?
A fool demonstrates to all that he is a fool because he is lacking in what?
A wise man should maintain his composure although the ruler does what?
PARAPHRASE 10:1-4
A large amount of perfumer’s oil is ruined by a few dead flies. They send forth a vile odor, putrify and negate the value of the oil. So even a little foolishness may outweigh wisdom and honor. A wise man’s mind will lead him to the right while a fool’s mind will lead him to the leftas one thinks so he will act. Even the walk of a foolish man manifests his foolishness. His heart and understanding fail him and he demonstrates to all who look upon him that he is a fool. Suppose the ruler himself loses control of his temper, acts the part of a fool, and turns against you, do not flee from your position (the right side)stand firm. Many great offenses have been diverted through patient resistance and a gentle spirit.
COMMENT 10:1-4
The unfortunate division of the chapter at this point suggests that the author is turning to a new subject. However, the following eleven verses are a series of sayings and illustrations which further demonstrate the principles set forth in the close of chapter nine.
Ecclesiastes 10:1 Dead flies are literally flies of death. The statement at the close of the preceding chapter, one sinner destroys much good, is metaphorically illustrated by the flies which fall into the perfumer’s oil. It is close to the statement of Paul that a little leaven leavens the whole lump of dough (1 Corinthians 5:6). A precious, expensive jar of mixed perfume can be ruined by the foreign influence of dead flies. So the most noble monarch or righteous person could be destroyed by one sinful act. The concept of flies of death is purposely intended to be much stronger than the fact that a fly falls into the oil. The flies are poisonous, destructive creatures which can potentially corrupt and destroy. One who is great in wisdom and honor may fall prey to evil and thus meet with destruction.
Even in life, how often does the one secret, unconfessed sin poison the mind until it renders the whole of man useless? Surely, a little foolishness is weightier than wisdom and honor. The costly perfume is putrified and made to stink. Thus the value of the perfume as well as its practical use is nullified. The lesson of the flies of death serve to remind one that there is no such thing as insignificant sins.
Ecclesiastes 10:2 The association of good with the right hand and evil with the left hand is nothing new. Pagans have long believed that the right is synonymous with good luck, while the left is identified with bad luck. Although the Christian disdains attributing the events of life to luck, he recognizes that a distinction is made in the Bible concerning right and wrong in association with the right and left hands. (Cf. Matthew 25:31-33; Matthew 25:41; Luke 1:11; Acts 7:56)
It is commonly said today that his heart is in the right place. By this one means that his heart directs him toward the right. For years many considered left-handed persons sinister, shifty and generally distrustful. This was true because the majority of people were right-handed. Thus the association of foolishness with the left, and wisdom with the right, was a natural distribution. The right hand has always been a place of honor while the left is one of less importance. It is this and nothing more that should be made from the comparison.
Heart is equal to the judgment of the mind as used in verse three and also in Proverbs 2:2; Proverbs 14:33; Proverbs 15:28.
Ecclesiastes 10:3 Verses two and three should be considered together. The grammatical construction of the sentences is such that it is more the idea of following a direction of duty of obligation than placing the emphasis upon the hands. The fool of this verse shows no sense of direction. It is said of him that even when he walks along the road, he demonstrates to everyone that he is a fool. Along the road suggests that in his simplist acts he gives evidence of being a fool. If the mind is filled with folly, it isn-’t long until such evil finds expression. If he had learned wisdom at home (Deuteronomy 6:4-9) he undoubtedly would have manifested it in the way.
Ecclesiastes 10:4 The figure of a ruler rising against the wise is revived. When this happens, one should not move from his place or position, for truth does not change. (Cf. COMMENT Ecclesiastes 8:3) If one moves from his position of wisdom, his only alternative is to follow the behavior of the fool. Thus, the verse admonishes one to remain consistent in following the greatest of all qualitieswisdom! Such composure practiced by the wise will smother in the birth great offenses. Study Proverbs 10:12; Proverbs 15:1; Proverbs 25:15; James 5:6-10. Examples from Old Testament history are found in Jacob overcoming Esau (Genesis 32-33) and David who triumphed over Saul (1 Samuel 26).
FACT QUESTIONS 10:1-4
The first eleven verses of chapter ten illustrate what principle?
Explain the lesson taught by the flies of death.
Explain why people have ascribed evil to the left hand and good to the right hand.
What is implied by along the road?
What single alternative does one face when he chooses to forsake his wise position?
What happens when power is intrusted to unwise men? (Cf. verse five)
State the truth amplified by verses six and seven.
Ecclesiastes 10:5-7
- Foolishness leads to humiliation. Ecclesiastes 10:5-7
TEXT 10:5-7
5
There is an evil I have seen under the sun, like an error which goes forth from the ruler
6
folly is set in many exalted places while rich men sit in humble places.
7
I have seen slaves riding on horses and princes walking like slaves on the land.
THOUGHT QUESTIONS 10:5-7
What is the reason given why folly is set in many exalted places?
Where did the error originate?
Identify the two illustrations of folly.
PARAPHRASE 10:5-7
When the ruler in the land makes a grave mistake, it results in evil doing under the sun. Folly itself is exalted in seats of dignity while the rich men sit in humble seats. Also, as a result of the error I have seen slaves riding on horses, and princes walking on the ground as if they were the slaves.
COMMENT 10:5-7
Ecclesiastes 10:5 The reader is now given a concrete example of the foolishness of the ruler. When power or authority falls into the hands of unwise men, errors are committed and injustice reigns. In verse four the ruler is a man whose spirit or temper is raised against his subjects. Jerome has erroneously suggested that the Ruler is God. He did not hold that God is capable of error or sin, but that men think his judgments at times are unequal. The context, however, rules out this possibility. Those who argue that God is meant as the Ruler base their reasoning, partly at least, on the fact that the term for ruler in verse four is moshel but in this verse it is shallet. However, one literary technique of Solomon in Ecclesiastes is the interaction of synonyms: e.g., the use of adam lo (man) (Cf. Ecclesiastes 7:20; Ecclesiastes 9:14), and ish lo (man) (Cf. Ecclesiastes 6:2; Ecclesiastes 7:5; Ecclesiastes 9:15). Delitzsch says that the author wished simply to avoid repetition.
Ecclesiastes 10:6-7 Words which capture the sense of both verses are found in Proverbs 19:10: Luxury is not fitting for a fool; much less for a slave to rule over princes. Verses six and seven are intended as an amplification of the truth stated in verse five.
It has been suggested that folly is to be understood as an abstract term for the more concrete fools. Thus the fools are in juxtaposition to the rich. The social order is out of joint. The incongruity is a result of an incompetent ruler (Ecclesiastes 10:4-5). It is not that the Preacher’s own standard is violated or that His criticism betrays his prejudice. It is undoubtedly a violation of general principle. Folly should not be exalted, and the rich, most likely representing the godly of Israel (Cf. Deuteronomy 15:4) should not be humiliated. In addition, slaves should not rule over princes. The lesson before the reader teaches that when men fail to follow the direction of wisdom, folly reigns and injustice permeates the entire society.
FACT QUESTIONS 10:5-7
What two things happen when authority falls into the hands of unwise men?
Explain why ruler is not a reference to God.
What has happened to the social order? Is this good? Explain.
Identify the lesson taught in this section.
Ecclesiastes 10:8-11
- Failures in life result from lack of Wis. 10:8-11
TEXT 10:8-11
8
He who digs a pit may fall into it, and a serpent may bite him who breaks through a wall.
9
He who quarries stones may be hurt by them, and he who splits logs may be endangered by them.
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.
11
If the serpent bites before being charmed, there is no profit for the charmer.
THOUGHT QUESTIONS 10:8-11
The activities described in verse eight and nine are normal. The danger lies in the fact that what quality is missing in the activity?
A dull axe is symbolic of one who attempts to work without what?
When is it too late for a charmer: What lesson is taught by this illustration?
PARAPHRASE 10:8-11
The one who attempts to dig a pit for others will fall into it himself, and he who breaks down a stone wall will be bitten by a snake. The one who removes stones or hews out new stones will be hurt by them, and he who splits logs or fells trees will suffer hurt. When one fails to sharpen the cutting edge of the axe, he will have to work doubly hard to accomplish his work. However, if he demonstrates wisdom in his action he will have great success. Why call in a snake charmer and pay him to charm the snake after it has already bitten. What wisdom is there in this?
COMMENT 10:8-11
The following four illustrations demonstrate further the foolishness of working without the aid of wisdom. In the midst of the illustrations the Preacher pauses for a moment to make clear the emphasis he wishes to make: He says, Wisdom has the advantage of giving success.
Ecclesiastes 10:8 In a similar passage in Proverbs 26:26-27, the context suggests evil activity. If such is the case in this verse, the digging of a pit would be an effort to try and snare another person or do him harm. In like manner, breaking through a wall would imply that one would be making an effort to steal from his neighbor. In both instances wisdom would be lacking as it directs one in the path of righteousness. Consistent with this interpretation is Psalms 7:15-16; Psalms 57:6 and Amos 5:18-20. The principle of retribution, taught clearly in the verse, also fortifies the argument that the activity is of an evil nature. The one who digs a pit will fall into it, and the one who breaks through a wall will be bitten by a serpent. The Amplified Bible translates the verse: He who digs a pit (for others) will fall into it, and whoever breaks through a fence or a stonewall, a serpent will bite him. Although most snakes in Palestine are harmless, there are some which are deadly.
Ecclesiastes 10:9 This verse does not suggest retribution as did the former verse. Rather, it speaks to the accidents which may result from common everyday work when wisdom is not employed. One does not have to work long in a stone quarry or logging camp until the potential dangers are evident. To quarry stones and split logs suggests building something new. Wisdom is an essential element in such an enterprise.
Ecclesiastes 10:10 The axe may be symbolic of all implements used by men in the activities of their work. When wisdom is not employed the maximum benefit of all implements is lessened. One must exert much more energy when the edge of the ax has not been properly honed. The latter part of the verse may be translated, Wisdom is profitable to direct. Perhaps more time would be consumed in planning the work and sharpening the tools, but such purposeful direction pays dividends in both the energy exerted and the amount of work accomplished. Once again the value of wisdom is demonstrated.
Ecclesiastes 10:11 This final illustration demonstrates the foolishness of neglecting opportunities. In this instance wisdom would have directed the one responsible for charming the snake to employ a charmer (one who tames or controls the snake) before he had displayed the snake. Eastern cultures have practiced snake charming for centuries. References to the practice are found elsewhere in the Old Testament. (Cf. Exodus 7:11; Psalms 58:5-6; Jeremiah 8:17) If one has the secret to charm the snake, but does not use it and is bitten by it, what benefit does he gain from such wisdom? To be bitten by a poisonous viper which spreads its destructive venom throughout the body, is likened unto a slanderer who by his words destroys the character of another. Note the Amplified Bible where the verse is rendered: If the serpent bites before it is charmed, then it is no use to call a charmer, (and the slanderer is no better than the uncharmed snake). Wisdom teaches that both the serpent and the slanderer be controlled before they have an opportunity to destroy. A similar analogy is made by Jesus in Matthew 23:33. It is one thing to possess wisdom, it is something else to use it to advantage.
FACT QUESTIONS 10:8-11
What emphasis do the four closing illustrations have in common?
The fact that one will be bitten by a serpent or fall into a pit suggests the activity described in verse eight is good or evil? Explain.
Why do the accidents recorded in verse nine happen?
If the axe represents all implements, what lesson is taught by the fact that it is not properly sharpened?
If one were wise, he would have done what with the serpent?
Ecclesiastes 10:12-15
E. THOSE WHO WORK CONTRARY TO WISDOM ARE REPREHENSIBLE. Ecclesiastes 10:12-20
- Talkers and workers Ecclesiastes 10:12-15
TEXT 10:12-15
12
Words from the mouth of a wise man are gracious, while the lips of a fool consume him;
13
the beginning of his talking is folly, and the end of it is wicked madness.
14
Yet the fool multiplies words. No man knows what will happen, and who can tell him what will come after him?
15
The toil of a fool so wearies him that he does not even know how to go to the city.
THOUGHT QUESTIONS 10:12-15
How dangerous are the lips of a fool?
The fool’s words start out as folly and end up as what?
What effect does this have on the fool?
What effect does a fool’s work have on his direction?
PARAPHRASE 10:12-15
The words of a wise man bring him honor and respect while a fool is actually consumed by his own words. The fool begins his conversation with light-hearted and foolish nonsense, but before he is finished he is caught up in wicked and perverse madness. The fool may brag about his future plans but no man knows for sure what the future holds or what will happen after he is gone. The activities of a fool are so exhausting to him that he loses his orientation and can-’t even find his way to town.
COMMENT 10:12-15
Ecclesiastes 10:12 The same word used for charming the snake is used for prayer (lachash) in Isaiah 26:16. So in contrast to wrong speech, the verse begins with the idea that words from a wiseman are gracious. Such gracious words of praise or encouragement of one’s fellowman are considered sacrifices (Hebrews 13:15-16) as they proceed from the mouths of those who possess the true wisdom. On the other hand, the poison in the mouth of fools is reprehensible. This is true not only because it destroys others, but because it consumes the fool himself. A close parallel is found in the tongue of the wise makes knowledge acceptable, but the mouth of fools spouts folly (Proverbs 15:2). On the matter of gracious words, read Proverbs 22:11; Psalms 45:2; Luke 2:52; Luke 4:22. On the matter of the self-destruction of the fool, read Psalms 5:10 and Proverbs 18:7.
Ecclesiastes 10:13 As the proverb of the ancients says: -Out of the wicked comes forth wickedness-’ (1 Samuel 24:13). The very beginning of the fool’s conversation is foolishness. (Cf. James 3:8-13) While it is true that the beginning of the conversation of fools is found in jest and folly, before it is ended the element of evil characterizes their words. Here it is called wicked madness. (Cf. COMMENT Ecclesiastes 7:25)
Ecclesiastes 10:14 The multiplying of the fool’s words implies his boasting about tomorrow, his promised accomplishments, his own greatness, and his importance to his society. Yet, when he boasts of tomorrow, he is speaking of that which he knows the least. (Cf. James 4:13; Luke 12:18-20) The word used for fool in this verse (sakal) means one who is a dense, confused thinker. In verse twelve the word for fool (kesil) means one who is possessed of an unwarranted self-confidence. There is undoubtedly a mixture of both as there would be in most fools. The words what will happen, and what will be after him, speak to the immediate future as well as the distant futureeven after death. No man can predict the events of tomorrow with any certainty, how foolish to go about boasting of what one will do in the distant future.
Ecclesiastes 10:15 Two additional indicators of the fool are noted: (1) The toil or labor in which he engages is apart from God’s approval. It is of such a nature that he toils for nothing and is wearied by it. Habakkuk described nations who toil and grow weary for nothingshowing no profit (Habakkuk 2:13). (2) The second mark of the fool is the total absence of common sense. He is so void of understanding that he doesn-’t know his way home. Current American proverbs which parallel this are: He doesn-’t know enough to come in when it rains; He is so ignorant that he can-’t tie his own shoe strings. He is indeed a fool because he brags endlessly of his future success, and yet his labor isn-’t productive. If he cannot find his way over clearly marked roads, one could not expect him to succeed in his plans. The way to the city is the way most traveled and thus the easiest road to follow. Such facts heighten the ignorance of the fool.
FACT QUESTIONS 10:12-15
Poison in the mouth of fools will destroy whom? (Cf. Ecclesiastes 10:12)
The conversation of fools starts with jest but ends with what?
What characteristics mark the fools of verse fourteen?
Identify both ways one is proven to be a fool according to verse fifteen.
What is the significance of the statement: He does not even know how to go to the city?
Ecclesiastes 10:16-17
- Rulers Ecclesiastes 10:16-17
TEXT 10:16-17
16
Woe to you, O land, whose king is a lad and whose princes feast in the morning.
17
Blessed are you, O land, whose king is of nobility and whose princes eat at the appropriate timefor strength and not for drunkeness.
THOUGHT QUESTIONS 10:16-17
Why is it a dangerous thing to have rulers who feast in the morning?
Why were they eating at this time (Ecclesiastes 10:17)?
A land is blessed when a king eats for what purpose?
PARAPHRASE 10:16-17
A country is in great trouble when the king behaves as a youth, and the princes frolic and feast in the morning hours! A country is rich whose king is concerned more with justice than he is with jesting, and eats to gain strength in order to carry out his labors rather than participating in drunkeness.
COMMENT 10:16-17
Ecclesiastes 10:16 The land is impoverished when the ruler behaves as a child. It does not mean that a young king would be a curse to a land. Josiah proved a blessing to Israel and became king when he was but eight years of age. Rehoboam is an illustration of the intent of the verse, when at forty-one years, he behaved with childish thoughts and in childish ways (2 Chronicles 13:7). Compare with this Isaiah 3:12 where corrupted rulers are described as women and children. (Cf. 1 Corinthians 14:20) The irresponsible behavior of childish kings carries over to the princes who start the day frolicking in intoxication and sensual enjoyment. They should have attended to honest work and important matters of state (Jeremiah 21:12). Isaiah also spoke of similar circumstances in Ecclesiastes 5:11-12: Woe to those who rise early in the morning that they may pursue strong drink; who stay up late in the evening that wine may inflame them! And their banquets are accompanied by lyre and harp, by tambourine and flute, and by wine; but they do not pay attention to the deeds of the Lord. Nor do they consider the work of His hands. The lesson is clear: When wisdom is disregarded by the rulers of the land, the people will have to endure injustices and uncommon trials. The woe that comes upon them is the inescapable sorrow which results from the land being controlled by fools.
Ecclesiastes 10:17 In this verse the opposite picture is presented. The king is not only mature in his behavior, he is also of noble birth. Noble not only in blood, but also in virtuous behavior. No longer is the true prince walking upon the ground while the fool triumphs on horseback. Wisdom reigns. The Jews assign to the word noble the idea of freeborn. This suggests a greater opportunity for one to enjoy learning and the employment of wisdom. Such men would be a blessing rather than a curse to the land. Such wise men will eat for strength and not for sensual enjoyment. They will judge wisely in the morning hours rather than selfishly pursue the pleasures of the flesh. Instead of harsh judgments and sorrow falling upon the land, the land is blessed and happy. (Cf. Isaiah 32:8; Isaiah 31:4)
FACT QUESTIONS 10:16-17
How do irresponsible, childish kings start their days?
What is the woe experienced by such a country?
Describe the conditions in the land where wisdom reigns.
Ecclesiastes 10:18-20
- Warnings Ecclesiastes 10:18-20
TEXT 10:18-20
18
Through indolence the rafters sag, and through slackness the house leaks.
19
Men prepare a meal for enjoyment, and wine makes life merry, and money is the answer to everything.
20
Furthermore, in your bedchamber do not curse a king, and in your sleeping room do not curse a rich man, for a bird of the heavens will carry the sound, and the winged creature will make the matter known.
THOUGHT QUESTIONS 10:18-20
What two things are said to happen to a house when a lazy man lives within?
Instead of repairing the house, the lazy man plans for what?
The indolent man looks upon what as an answer to everything?
Explain how the truth which states, Be sure your sins will find you out! is illustrated in verse twenty.
PARAPHRASE 10:18-20
Because a man is lazy and concerned only with merriment, the rafters of his house sag and soon he will have a leaky house. His whole attitude toward life is colored by his slackness. He makes a feast for enjoyment, pours wine for enjoyment, and believes every problem he has can be resolved with money. Do not revile a king, not even in the privacy of your own mind. Do not revile a rich man, not even in the privacy of your own bedroom. You can be sure they will learn of your thoughts and your wordsa winged creature, like a bird, will carry your voice and disclose to others what you say.
COMMENT 10:18-20
A demonstration of the supreme value of wisdom over folly continues in the closing three verses of this chapter. It is illustrated, however, through three negative warnings. The subject of the discussion turns from the examples of noble and honorable men to the foolish rulers and the blight cast upon the land as a result of the attitudes and actions. Since the rulers or king serves as the subject, the use of rafters and house should be taken figuratively for the nation’s state of affairs. Solomon was bordering upon the brink of rebellion. Both Rehoboam and Jeroboam were setting their sights on the throne. Although the picture is applicable to the later Persian period and well represents the conditions of that day, it also vividly describes the conditions in the day of Solomon. As a matter of fact, the principles which are interwoven throughout the narrative are applicable in any generation where the leaders are given to wine, merriment and money, and where a segment of godly souls long for the restoration of justice, righteousness and honor.
Ecclesiastes 10:18 Indolence is an intensive word and in the original language, it carries the idea of much slothfulness. Not just one idle hand, but both are meant. A vivid picture of such laziness is presented in Proverbs 26:14-16: As the door turns on its hinges, so does the sluggard on his bed. The sluggard buries his hand in the dish; he is weary of bringing it to his mouth again. The sluggard is wiser in his own eyes than seven men who can give a discreet answer. Since those who are in control have little welfare for their subjects, the judicial matters go unattended. The picture of a house is introduced to convey a common illustration which would be understood by all, and actually experienced by some. First the rafters sag and through inattentiveness the house leaks. When those in authority are more concerned with their own personal pleasure (Cf. Ecclesiastes 1:2-10) than the welfare of the state, even the innocent suffer. (Cf. Amos 6:6) How different the admonition toward industry found in chapter nine verse ten! *Diligent work is the way of wisdom.
Ecclesiastes 10:19* It is because of the three erroneous attitudes expressed in this verse that the condition discussed in verse eighteen existed. Instead of repairing the breaches, the officials seek a feast, wine and money. They spend their time and energy in revelry rather than looking after the affairs of the state. A Jewish tradition puts the following words in the mouth of Solomon’s mother as she scolds him for just such irresponsible behavior for a king: Do not give your strength to women, or your ways to that which destroys kings. It is not for kings, O Lemuel, it is not for kings to drink wine, or for rulers to desire strong drink. Lest they drink and forget what is decreed, and pervert the rights of all the afflicted. Give strong drink to him who is perishing, and wine to him whose life is bitter. Let him drink and forget his poverty, and remember his trouble no more. Open your mouth for the dumb, for the rights of all the unfortunate. Open your mouth, judge righteously, and defend the rights of the afflicted and needy.
Money answers all. How did Solomon acquire the money to carry out his outlandish experiments, and pursue his luxurious personal pleasures? The Amplified Bible says that he depends on (tax) money to answer for all of it (Ecclesiastes 10:19 c). Solomon taxed the people heavily and survived the criticism of the people. However, upon his death excessive taxation proved to be the undoing of Rehoboam and occasioned the loss of the ten tribes. In troubled times, when justice is perverted, money is secured from many illegitimate sources. Extortion, exorbitant taxation, bribes, and numerous opportunities for graft are only a few examples. Thus, money grants all that such people want. It is of course a perversion that money answers all. Truly it is more than just perversion, it is idolatry. Meander says: Silver and gold,these are according to my opinion, the most useful gods; if these have a place in the house, wish what you wilt, all will be thine. Such is the obsession which conquers the fool. The Preacher is already on record concerning the superiority of wisdom over money. Not only is wisdom greater than money, it has the inherent quality of preserving the lives of its possessors (Ecclesiastes 7:11-12). Of course the philosophy that money will resolve every problem and supply the answer to every desire is the expression of the sinner, not the godly of Israel.
Ecclesiastes 10:20 In the concluding verse, wise counsel is offered to those who must suffer through the abuse of leaders whose character has been identified in the preceding verses. It is dangerous to react in an unwise way to the behavior of leaders who work contrary to the will of God. Thus the warning, Curse not the king. The motive of prudence is sufficient for one to refrain from lifting a voice against the kingone should have regard for his own personal safety. The idea of cursing either God or the ruler is prohibited (Exodus 22:28). Here the word curse means speaking lightly of. The bird of the heavens, and the winged creatures simply means, in almost every culture, that secrets have wings. Words spoken in confidence often find wings and fly to the ears of those spoken about. Today one would say, a little bird told me. Jesus said, Out of the abundance of the heart the mouth speaketh (Luke 6:45). One must guard against entertaining evil thoughts in the heart, for in some unguarded moment the words will find their way through the lips to the ears of others.
FACT QUESTIONS 10:18-20
What is meant by rafters and houses if they are taken figuratively?
In what way is such a picture applicable to Solomon’s latter reign?
How intense is the laziness mentioned in verse eighteen?
What will take care of all the problems according to unwise rulers?
How did Solomon acquire his riches?
In what sense does the statement money answers all suggest idolatry?
Why is wisdom greater than money? (Cf. Ecclesiastes 10:19; Ecclesiastes 7:11-12)
Explain what is meant by the statement: Prudence is sufficient for one to refrain from lifting a voice against the king.
Why refer to a bird and winged creatures when speaking of words spoken in private?