TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ecclesiastes 10:4–11. His three-level outline is real structure in the source text, so it is rendered as structure.
The scope of these verses is to keep subjects loyal and dutiful to the government. In Solomon's reign the people were very rich, and lived in prosperity, which perhaps made them proud and petulant, and when the taxes were high, though they had enough to pay them with, it is probable that many conducted themselves insolently towards the government and threatened to rebel. To such Solomon here gives some necessary cautions.
I.Let not subjects carry on a quarrel with their prince upon any private personal disgust (Ecc 10:4):
"If the spirit of the ruler rise up against thee, if upon some misinformation given him, or some mismanagement of thine, he is displeased at thee, and threaten thee, yet leave not thy place, forget not the duty of a subject, revolt not from thy allegiance, do not, in a passion, quit thy post in his service and throw up thy commission, as despairing ever to regain his favour. No, wait awhile, and thou wilt find he is not implacable, but that yielding pacifies great offences." Solomon speaks for himself, and for every wise and good man that is a master, or a magistrate, that he could easily forgive those, upon their submission, whom yet, upon their provocation, he had been very angry with. It is safer and better to yield to an angry prince than to contend with him.
II.Let not subjects commence a quarrel with their prince, though the public administration be not in every thing as they would have it.
He grants there is an evil often seen under the sun, and it is a king's-evil, an evil which the king only can cure, for it is an error which proceeds from the ruler (Ecc 10:5); it is a mistake which rulers, consulting their personal affections more than the public interests, are too often guilty of, that men are not preferred according to their merit, but folly is set in great dignity, men of shattered brains, and broken fortunes, are put in places of power and trust, while the rich men of good sense and good estates, whose interest would oblige them to be true to the public, and whose abundance would be likely to set them above temptations to bribery and extortion, yet sit in low places, and can get no preferment (Ecc 10:6), either the ruler knows not how to value them or the terms of preferment are such as they cannot in conscience comply with. It is ill with a people when vicious men are advanced and men of worth are kept under hatches. This is illustrated Ecc 10:7. "I have seen servants upon horses, men not so much of mean extraction and education (if that were all, it were the more excusable, nay, there is many a wise servant who with good reason has rule over a son that causes shame), but of sordid, servile, mercenary dispositions. I have seen these riding in pomp and state as princes, while princes, men of noble birth and qualities, fit to rule a kingdom, have been forced to walk as servants upon the earth, poor and despised." Thus God, in his providence, punishes a wicked people; but, as far as it is the ruler's act and deed, it is certainly his error, and a great evil, a grievance to the subject and very provoking; but it is an error under the sun, which will certainly be rectified above the sun, and when it shall shine no more, for in heaven it is only wisdom and holiness that are set in great dignity. But, if the prince be guilty of his error, yet let not the subjects leave their place, nor rise up against the government, nor form any project for the alteration of it; nor let the prince carry on the humour too far, nor set such servants, such beggars, on horseback, as will ride furiously over the ancient land-marks of the constitution, and threaten the subversion of it.
1.Let neither prince nor people violently attempt any changes, nor make a forcible entry upon a national settlement, for they will both find it of dangerous consequence, which he shows here by four similitudes, the scope of which is to give us a caution not to meddle to our own hurt. Let not princes invade the rights and liberties of their subjects; let not subjects mutiny and rebel against their princes; for,
(1.)He that digs a pit for another, it is ten to one but he falls into it himself, and his violent dealing returns upon his own head. If princes become tyrants, or subjects become rebels, all histories will tell both what is likely to be their fate and that it is at their utmost peril, and it were better for both to be content within their own bounds.
(2.)Whoso breaks a hedge, an old hedge, that has long been a land-mark, let him expect that a serpent, or adder, such as harbour in rotten hedges, will bite him; some viper or other will fasten upon his hand, Act 28:3. God, by his ordinance, as by a hedge, has inclosed the prerogatives and powers of princes; their persons are under his special protection; those therefore that form any treasonable designs against their peace, their crown, and dignity, are but twisting halters for themselves.
(3.)Whoso removes stones, to pull down a wall or building, does but pluck them upon himself; he shall be hurt therewith, and will wish that he had let them alone. Those that go about to alter a well-modelled well-settled government, under colour of redressing some grievances and correcting some faults in it, will quickly perceive not only that it is easier to find fault than to mend, to demolish that which is good than to build up that which is better, but that they thrust their own fingers into the fire and overwhelm themselves in the ruin they occasion.
(4.)He that cleaves the wood, especially if, as it follows, he has sorry tools (Ecc 10:10), shall be endangered thereby; the chips, or his own axe-head, will fly in his face. If we meet with knotty pieces of timber, and we think to master them by force and violence, and hew them to pieces, they may not only prove too hard for us, but the attempt may turn to our own damage.
2.Rather let both prince and people act towards each other with prudence, mildness, and good temper: Wisdom is profitable to direct the ruler how to manage a people that are inclined to be turbulent, so as neither, on the one hand, by a supine negligence to embolden and encourage them, nor, on the other hand, by rigour and severity to exasperate and provoke them to any seditious practices. It is likewise profitable to direct the subjects how to act towards a prince that is inclined to bear hard upon them, so as not to alienate his affections from them, but to win upon him by humble remonstrances (not insolent demands, such as the people made upon Rehoboam), by patient submissions and peaceable expedients. The same rule is to be observed in all relations, for the preserving of the comfort of them. Let wisdom direct to gentle methods and forbear violent ones.
(1.)Wisdom will teach us to whet the tool we are to make use of, rather than, by leaving it blunt, oblige ourselves to exert so much the more strength, Ecc 10:10. We might save ourselves a great deal of labour, and prevent a great deal of danger, if we did whet before we cut, that is, consider and premeditate what is fit to be said and done in every difficult case, that we may accommodate ourselves to it and may do our work smoothly and easily both to others and to ourselves. Wisdom will direct how to sharpen and put an edge upon both ourselves and those we employ, not to work deceitfully (Psa 52:2), but to work cleanly and cleverly. The mower loses no time when he is whetting his scythe.
(2.)Wisdom will teach us to enchant the serpent we are to contend with, rather than think to out-hiss it (Ecc 10:11): The serpent will bite if he be not by singing and music charmed and enchanted, against which therefore he stops his ears (Psa 58:4, Psa 58:5); and a babbler is no better to all those who enter the lists with him, who therefore must not think by dint of words to out-talk him, but be prudent management to enchant him. He that is lord of the tongue (so the phrase is), a ruler that has liberty of speech and may say what he will, it is as dangerous dealing with him as with a serpent uncharmed; but, if you use the enchantment of a mild and humble submission, you may be safe and out of danger; herein wisdom, the meekness of wisdom, is profitable to direct. By long forbearing is a prince persuaded, Pro 25:15. Jacob enchanted Esau with a present and Abigail David. To those that may say any thing it is wisdom to say nothing that is provoking.
Historical interpretation
Historical Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The snake is powerful, when it spreads its poison secretly. In the one who is tricked, an impression is created that he has received something good which in reality is not good. The teacher who charms should not do so in a superflous way but in a way that accomplishes something. Then he shows his [student] the error, the guile of his seducer.
"If the
snake bites because it has not been charmed, then there is no advantage to the
charmer's art. "The meaning of this is very apparent: the
serpent and the disparager are of the same ilk.
For just as the hidden snake bites and injects its poison, so too the
other disparages in private, and he pours out the poison of his heart against
his brother, and there will be nothing between him and the serpent. For although the tongue of man was created
for benediction and encouragement of others, the disparager makes it equal to
that of the serpent, while he uses his virtues to bad purposes. Another meaning of this is, that if the
serpent devil should bite anyone secretly, and he doesn't know it, he infects
him with the poison of sin; and if he who has been struck keeps silent, and
does not repent, and does not want to confess his wound to his teacher and
brother, they who want to encourage him and see to it that he gets better, are
not able to be of any use to him. For if
an ill man is ashamed to confess his wound to a doctor, the doctor will not be
able to cure what he does not know exists.
“If a snake bites without hissing,” Ecclesiastes says, “there is no advantage for the charmer,” showing that the bite of a snake in silence is dangerous. This means that if a suggestion or thought springing from the devil is not by means of confession shown to some charmer (I mean some spiritually minded person who knows how to heal the wound at once by charms from the Scripture and how to extract the deadly poison of the snake from the heart), it will be impossible to help the sufferer who is already in danger and will no doubt die.
These silent bites are alone in fending off the medicine of the wise people. This deadly menace is so utterly incurable that it is worsened by soothings, inflamed by serious treatment, and irritated by gifts.
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Summary
Ecclesiastes 10:11 presents a profound proverbial observation concerning the inevitable consequences of neglecting wisdom and the destructive power of uncontrolled speech. It vividly contrasts the inherent danger of an uncharmed serpent, whose bite is certain without proper intervention, with the equally perilous nature of a "babbler," whose unrestrained words cause comparable, if not greater, harm. The verse underscores Qoheleth's consistent theme that folly, whether through inaction or reckless communication, leads to predictable and detrimental outcomes, thereby emphasizing the critical importance of prudence, foresight, and self-control in all aspects of life.
Context
Literary Context
Ecclesiastes 10:11 is situated within a broader section of Qoheleth's reflections (chapters 9-10) that meticulously explores the practical outworkings of wisdom and folly in daily life, particularly concerning societal dynamics, leadership, and personal conduct. Following observations on the universal fate of humanity and the imperative to seize opportunities (Ecclesiastes 9), chapter 10 transitions into a series of pointed proverbs highlighting the subtle yet potent impact of foolishness. Qoheleth frequently contrasts the wise individual with the fool, demonstrating how even a small amount of folly can undermine great wisdom, much like a dead fly spoils precious ointment (Ecclesiastes 10:1). This specific verse extends the warning about the far-reaching negative consequences of neglecting prudence, whether in managing external threats or, more significantly, in controlling one's own speech.
Historical & Cultural Context
In ancient Near Eastern societies, venomous snakes represented a common and serious threat, making the practice of snake charming—often involving incantations, specific skills, or even musical instruments to render snakes harmless—a recognized, albeit sometimes superstitious, art. The imagery of a serpent biting "without enchantment" would have resonated deeply with an audience familiar with such dangers, illustrating a natural threat that, if not skillfully managed or avoided, inevitably results in harm. Furthermore, the concept of a "babbler" or "master of the tongue" reflects a societal context where reputation, social cohesion, and the spoken word held immense power. Gossip, slander, and idle talk could destroy lives, relationships, and even communities, making the control of speech a vital aspect of social order and personal integrity. This theme is profoundly emphasized throughout ancient wisdom literature, including the Book of Proverbs.
Key Themes
This verse contributes significantly to several overarching themes within Ecclesiastes and broader biblical wisdom literature. First, it highlights the inevitability of consequences when wisdom is neglected; just as an uncharmed serpent will bite, so too will folly yield its bitter fruit. This reinforces Qoheleth's consistent message that actions (or inactions) have predictable outcomes. Second, it powerfully illustrates the destructive power of speech, equating the harm caused by a "babbler" to the physical danger of a snakebite. This underscores the profound impact of words, whether for good or ill, a theme explored in depth in passages such as Proverbs 18:21. Finally, the verse implicitly champions the theme of prudence and self-control, urging the reader to apply wisdom not only to external threats but also to the meticulous management of their own tongue, recognizing that discretion in speech is a hallmark of true wisdom, as seen throughout the wisdom literature.
Exposition and Analysis
Key Word Analysis
This word (H5175) refers to a snake, specifically a venomous one. The imagery immediately evokes a sense of inherent danger and the potential for a swift, lethal strike. While in other biblical contexts, the serpent often carries connotations of deception and evil, notably from Genesis 3, here it primarily represents an uncontrolled, natural threat that acts according to its inherent nature.
This term (H3908) denotes a whisper, charm, or incantation, often associated with attempts to control, neutralize, or pacify a dangerous animal like a snake. It signifies the application of a specific skill, knowledge, or preventative measure. The phrase "without enchantment" therefore means without the necessary skill, counter-measure, or wisdom applied to avert the danger, allowing the natural, harmful propensity of the serpent to be unleashed.
The KJV "babbler" translates the Hebrew idiom baʻal lâshôwn. While lâshôwn (H3956) refers to the physical tongue and, by extension, speech, baʻal (H1167) signifies ownership, mastery, or being characterized by something. When combined as baʻal lâshôwn in this negative context, it describes someone who is a "master of the tongue" in an uncontrolled, excessive, or improper sense, often for gossip, slander, or idle chatter. The combination implies not merely speaking, but being dominated by or defined by one's unrestrained and often destructive speech.
Verse Breakdown
"Surely the serpent will bite without enchantment"
This initial clause presents a stark, observable truth from the natural world. A venomous snake, if not managed by a skilled "enchanter" (one who can neutralize its threat through charm, skill, or caution), will inevitably act according to its nature and bite. This highlights the concept of predictable consequences when necessary wisdom, skill, or preventative measures are neglected in the face of an inherent danger. It implies that foresight and proactive action are required to avert harm.
"and a babbler is no better."
This second clause draws a direct parallel and comparison, serving as the proverb's profound application. The "babbler"—the one who is a "master of the tongue" in a negative, uncontrolled sense—is declared to be "no better" than the uncharmed serpent. Just as the serpent's bite is a certain outcome of neglected caution, so too are the destructive consequences of uncontrolled, foolish, or malicious speech. The harm inflicted by a babbler might not be physical, but it is equally potent, capable of destroying reputations, relationships, and peace, thereby underscoring the profound and often overlooked danger of reckless words.
Literary Devices
Ecclesiastes 10:11 employs several powerful literary devices to convey its message with striking clarity. Metaphor is central, as the "serpent" serves as a vivid representation of inherent danger or a problem that requires skillful handling. The "enchantment" functions metaphorically as the wisdom, skill, or preventative action needed to avert harm. The comparison then extends through a potent Analogy and Parallelism to the "babbler," equating the destructive potential of uncontrolled speech to the physical threat of a venomous bite. This is a classic example of Proverbial Wisdom, presenting a concise, memorable truth derived from keen observation and experience, designed to offer practical guidance for living wisely. The stark comparison emphasizes the gravity of both neglected prudence and unrestrained words.
Theological and Thematic Connections
Ecclesiastes 10:11 profoundly connects to the biblical emphasis on wisdom as a practical, life-preserving discipline and the immense spiritual and social power of the tongue. The "serpent" imagery, while literal in context, subtly echoes the ancient adversary whose deception brings ruin, reminding us that evil, left unchecked, will inevitably inflict harm. The "babbler" highlights the moral imperative to steward our words, recognizing that speech is not neutral but a potent force for blessing or cursing, building up or tearing down. The verse underscores that true wisdom involves both discerning external threats and exercising internal self-control, particularly over the most difficult member: the tongue. Neglecting either leads to predictable, undesirable outcomes, revealing a divine order where actions (or inactions) and words carry inherent consequences.
Reflection and Application
Ecclesiastes 10:11 serves as a timeless warning and a powerful call to intentional living in a world brimming with both obvious and subtle dangers. It compels us to recognize that passivity in the face of known threats, whether literal or metaphorical, invites inevitable harm. More acutely, it challenges us to confront the profound impact of our words. In an age of instant communication, pervasive social media, and constant connectivity, the "babbler" is not a distant, ancient figure but a potential reflection in the mirror of our own digital or verbal habits. Careless comments, unverified gossip, thoughtless criticisms, or even idle chatter can inflict wounds as deep and lasting as any physical bite. This verse urges us to cultivate a spirit of vigilance, applying wisdom to anticipate and mitigate dangers, and, most importantly, to exercise rigorous self-control over our speech. Our words possess creative and destructive power, and wisdom dictates that we wield them with utmost care, always seeking to build up, encourage, and speak truth in love, rather than to tear down or cause harm.
Questions for Reflection
FAQ
What does "without enchantment" truly mean in this context?
"Without enchantment" refers to the absence of the necessary skill, wisdom, or preventative action required to neutralize a threat. In the ancient world, snake charmers were believed to use incantations or specialized techniques to render venomous snakes harmless. The proverb uses this vivid imagery to convey that if one fails to apply the appropriate "charm"—whether it's foresight, prudence, careful planning, or a specific skill—then the inherent danger (like a serpent's bite) will inevitably manifest its destructive nature. It is a profound call to proactive wisdom and a warning against neglecting the means to avert harm.
Who is a "babbler" and why are they considered "no better" than an uncharmed serpent?
A "babbler" (Hebrew: baʻal lâshôwn, literally "master of the tongue") is someone who uses their tongue excessively, carelessly, or maliciously. This can include gossips, slanderers, those who speak idly, or those who are prone to unbridled, foolish talk. They are considered "no better" than an uncharmed serpent because, just as the serpent's bite is a guaranteed outcome of neglected caution, the uncontrolled words of a "babbler" are equally certain to cause damage. While the harm from a serpent is physical, the harm from a babbler's words can be reputational, emotional, social, or spiritual, often tearing down individuals and communities, as warned in Proverbs 18:21.
Christ-Centered Fulfillment
Ecclesiastes 10:11, though rooted in practical wisdom for daily living, finds profound Christ-centered fulfillment. Jesus Christ is the very embodiment of perfect wisdom, the wisdom of God personified (1 Corinthians 1:30). Unlike the human "enchanter" who might temporarily manage a serpent, Christ definitively overcomes the ancient Serpent, Satan, and the ultimate sting of sin and death (Genesis 3:15; Hebrews 2:14). His sacrificial death on the cross is the ultimate "enchantment" against the venomous bite of sin, offering eternal life and freedom to all who believe (John 3:16). Furthermore, Jesus stands in stark contrast to the "babbler." His words were never idle, foolish, or destructive, but always full of grace and truth, bringing life, healing, and profound revelation (John 6:63; Luke 4:22). He teaches His followers to speak words that build up and give grace (Ephesians 4:29), demonstrating that in Him, both the danger of the "serpent" is overcome, and the destructive power of the "babbler's" tongue is transformed into an instrument of God's redemptive purpose and life-giving truth.