Ecclesiastes 10:5

Translation
King James Version
There is an evil which I have seen under the sun, as an error which proceedeth from the ruler:
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KJV (with Strong's)
There is H3426 an evil H7451 which I have seen H7200 under the sun H8121, as an error H7684 which proceedeth H3318 from H6440 the ruler H7989:
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Complete Jewish Bible
Another evil I have seen under the sun, the kind of mistake rulers make, is that
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Berean Standard Bible
There is an evil I have seen under the sun— an error that proceeds from the ruler:
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American Standard Version
There is an evil which I have seen under the sun, as it were an error which proceedeth from the ruler:
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World English Bible Messianic
There is an evil which I have seen under the sun, the sort of error which proceeds from the ruler.
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Geneva Bible (1599)
There is an euil that I haue seene vnder the sunne, as an errour that proceedeth from the face of him that ruleth.
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Young's Literal Translation
There is an evil I have seen under the sun, As an error that goeth out from the ruler,
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See also
Ecclesiastes 5:13Ecclesiastes 9:3Ecclesiastes 4:1Ecclesiastes 6:1Ecclesiastes 4:7Ecclesiastes 3:16
In the KJVVerse 17,499 of 31,102

Study This Verse

SUMMARY

Ecclesiastes 10:5 presents a profound and often unsettling observation by Qoheleth: the pervasive societal "evil" or adversity that stems directly from the misjudgment, moral failings, or administrative blunders of those in positions of authority. This verse underscores the Preacher's consistent theme of life's inherent brokenness and paradoxes "under the sun," revealing how the actions of a ruler, intended to bring order, can paradoxically become a source of widespread distress and injustice for the populace.

CONTEXT

  • Literary Context: Ecclesiastes 10 is largely a collection of wisdom sayings and observations contrasting the outcomes of wisdom and folly, particularly as they pertain to leadership and public life. Following a general proverb about how a small amount of folly can mar great wisdom (Ecclesiastes 10:1), and practical advice on the conduct of the wise versus the foolish (Ecclesiastes 10:2-4), this verse pivots to a specific and deeply impactful manifestation of folly: that which originates from the highest levels of governance. It serves as a stark introduction to the subsequent vivid illustrations of societal inversion and absurd leadership, such as servants riding horses while princes walk (Ecclesiastes 10:6-7), which exemplify the chaos and injustice arising from a ruler's poor judgment or misplaced priorities. The verse thus sets the stage for Qoheleth's ongoing lament about the inequities and frustrations observed in the earthly realm, where the ideal of righteous leadership is often tragically unmet.
  • Historical & Cultural Context: The book of Ecclesiastes is traditionally attributed to King Solomon, a figure intimately acquainted with the immense power and responsibility inherent in kingship in the ancient Near East. In such monarchical societies, the ruler was often viewed as the embodiment of the state, holding near-absolute authority over the lives, livelihoods, and well-being of their subjects. Their decrees, judicial decisions, and administrative policies directly shaped the entire social, economic, and even spiritual fabric of the nation. An "error" from such a figure could range from a simple administrative oversight to a grave moral failing or an act of injustice, potentially leading to widespread famine, war, oppression, or economic collapse. The recurring motif "under the sun" throughout Ecclesiastes reflects a worldview that acknowledges the pervasive nature of human fallibility and sin, even among those divinely appointed or otherwise elevated to positions of leadership. This context profoundly emphasizes the vulnerability of the populace to the character, wisdom, and decisions of their leaders.
  • Key Themes: This verse significantly contributes to several core themes within Ecclesiastes. Firstly, it powerfully amplifies the theme of Folly in Leadership, demonstrating that even individuals entrusted with immense power are susceptible to errors that yield disastrous outcomes. This is not merely a personal failing but one with profound and far-reaching societal repercussions, highlighting the inherent limitations of human authority. Secondly, it illuminates the theme of Injustice and Societal Disorder, as the "evil" observed is often a direct consequence of a ruler's actions that subvert justice, leading to distress, unfairness, and instability within the community. This aligns with Qoheleth's broader observations on the brokenness of the world, where righteousness is not always rewarded and wickedness often prevails, as lamented in Ecclesiastes 3:16. Finally, the pervasive phrase "under the sun" reinforces the overarching theme of Life's Imperfections and Frustrations from an Earthly Perspective. It underscores Qoheleth's realistic, sometimes pessimistic, view that human fallibility and the consequences of sin persist even in positions of power, leading to observable societal problems that defy simple solutions or explanations, a perspective foundational to the entire book, as illustrated by the recurring motif in Ecclesiastes 1:3 and many subsequent verses.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • evil (Hebrew, raʻ', H7451): This term (H7451), derived from a root meaning "to be bad," possesses a broad semantic range, encompassing moral depravity, physical harm, misfortune, calamity, or distress. In this context, it signifies a detrimental or harmful outcome that Qoheleth has personally observed. It is not merely an abstract concept but a tangible, negative consequence—such as suffering, injustice, or societal breakdown—experienced by the people, often as a direct result of the ruler's actions. It points to the pervasive suffering or inequity that permeates society due to flawed governance.
  • error (Hebrew, shᵉgâgâh', H7684): This word (H7684) typically denotes a mistake, an inadvertent transgression, or an oversight, often implying an action done "unwittingly" or "at unawares." However, in the context of a ruler's actions, especially when leading to widespread "evil," it carries a profound weight. While it might suggest a lack of foresight, wisdom, or careful consideration rather than intentional malice, it nevertheless signifies a significant misjudgment or deviation from proper governance that has profound and damaging consequences for the populace. It highlights the ruler's inherent fallibility and the far-reaching impact of their flawed decisions, regardless of precise intent.
  • ruler (Hebrew, shallîyṭ', H7989): This noun (H7989) refers to one who has dominion, authority, or power; a potentate, governor, or prince. It emphasizes the elevated position of authority from which the "error" proceeds. The term underscores that the source of the societal "evil" is not a common person's mistake but originates from the very pinnacle of the social hierarchy, where decisions have widespread implications and where wisdom, justice, and integrity are most critically needed for the well-being of the entire community.

Verse Breakdown

  • "There is an evil which I have seen under the sun": This opening clause establishes Qoheleth's personal, empirical observation and the universal scope of the problem. The phrase "under the sun" is a signature motif in Ecclesiastes, denoting life from a purely human, earthly perspective, devoid of direct divine intervention or ultimate eternal perspective, emphasizing the limitations and frustrations of this temporal existence. The "evil" (raʻ) is a tangible, observable negative reality—a distress, injustice, or calamity—that the Preacher has witnessed firsthand in the temporal realm, reflecting the brokenness of the fallen world.
  • "as an error which proceedeth from the ruler": This clause precisely identifies the specific source and nature of the "evil." The "evil" is presented "as" (or "like," indicating its nature or origin) an "error" (shᵉgâgâh) that originates or "proceeds" (yâtsâʼ, H3318) directly "from" (pânîym, H6440, here used prepositionally as 'from the face of' or 'from the presence of') the "ruler" (shallîyṭ). This highlights that the societal distress is not random but a direct consequence of a flaw, misjudgment, or moral failing on the part of the governing authority. It implies that the ruler's actions, however unintentional the "error" may be, are the direct cause of widespread societal harm, underscoring the critical importance of wise and just leadership.

Literary Devices

Ecclesiastes 10:5 employs several literary devices to convey its poignant message. The most prominent is Observation, as Qoheleth explicitly states, "There is an evil which I have seen under the sun," framing the verse as a direct report of his empirical findings regarding life's paradoxes and frustrations. This personal observation lends authority, realism, and a sense of lament to his critique. The phrase "under the sun" functions as a recurring Motif throughout Ecclesiastes, signifying the earthly, temporal realm where human limitations, the effects of sin, and the futility inherent in this existence are most apparent. Furthermore, the verse clearly establishes a Cause and Effect relationship, directly linking the "error" of the ruler to the resulting "evil" in society, illustrating a clear and often devastating chain of consequence. There is also an element of Irony in that the very person meant to bring order, justice, and well-being (the ruler) is identified as the source of disorder and "evil," highlighting the tragic paradox of human governance in a fallen world.

THEOLOGICAL AND THEMATIC CONNECTIONS

Ecclesiastes 10:5 speaks profoundly to the theological understanding of human governance and the pervasive nature of sin. It underscores that even in positions of immense power, human fallibility remains, and the consequences of flawed leadership ripple through society, causing widespread "evil" or distress. This observation aligns with the biblical truth that all humanity, including rulers, is fallen and susceptible to error and sin (Romans 3:23). The verse implicitly calls for righteous governance, highlighting the divine standard for leadership, where rulers are expected to be ministers of God for good (Romans 13:4). The "evil" that proceeds from the ruler's error is a manifestation of the brokenness of the world "under the sun," a theme central to Ecclesiastes, reminding us that true justice and perfect order are ultimately beyond human achievement in this fallen world.

REFLECTION AND APPLICATION

Ecclesiastes 10:5 serves as a timeless mirror reflecting the persistent challenges of leadership in any era. It compels us to recognize that the quality of governance profoundly impacts the well-being of society. When those in authority make "errors"—whether through ignorance, negligence, a lack of wisdom, or outright moral failing—the resulting "evil" can manifest as injustice, economic hardship, social unrest, or a general decline in societal flourishing. This verse calls us to a sober assessment of leadership, encouraging discernment and vigilance, and reminding us that while we are to respect and pray for those in authority, we are also called to be aware of the potential for human imperfection to cause harm. For those who are leaders, it is a stark reminder of the immense responsibility that accompanies power and the critical need for wisdom, integrity, and a steadfast commitment to justice in every decision. For citizens, it encourages active engagement (where appropriate) and fervent prayer for righteous leadership, understanding that the health and flourishing of a nation are deeply intertwined with the character and competence of its rulers, and ultimately, with God's sovereign hand.

Questions for Reflection

  • What "evil" or societal distress have you observed in your community or nation that seems to stem from "errors" in leadership today?
  • How does this verse challenge our often-idealized expectations of human leaders, and what does it teach us about the ultimate source of true justice and order?
  • In what practical ways can individuals, even without formal authority, contribute to mitigating the "evil" that arises from flawed leadership and promote righteousness in society?

FAQ

Does "error" imply the ruler is always unintentional in causing harm?

Answer: While the Hebrew word shᵉgâgâh (H7684) often implies an inadvertent mistake or oversight, in the context of a ruler's actions leading to "evil" (raʻ, H7451), its implications can extend beyond simple unintentionality. It might encompass a profound lack of wisdom, a significant misjudgment, a failure to foresee consequences, or a deviation from justice that, while not necessarily malicious in its initial intent, still results in severe and damaging consequences for the populace. The Preacher's observation is less about the ruler's precise subjective intent and more about the observable, objective, and negative outcome for society when power is wielded imperfectly. The "error" could be a failure to act wisely, a misapplication of policy, or a moral lapse that has widespread repercussions, as tragically seen in the consequences of King David's actions when he took a census against God's will in 2 Samuel 24.

CHRIST-CENTERED FULFILLMENT

Ecclesiastes 10:5, with its lament over the "evil" that proceeds from the "error" of human rulers, finds its ultimate resolution and hope in the person and reign of Jesus Christ. The Preacher's stark observation highlights the inherent brokenness and fallibility of human governance, where even the most powerful individuals are prone to sin, leading to injustice and suffering. This pervasive brokenness points to humanity's desperate need for a perfect, righteous ruler—a need perfectly fulfilled in Christ. Unlike earthly rulers whose errors bring "evil," Jesus is the King of Kings and Lord of Lords, whose reign is characterized by absolute righteousness, justice, and truth. His kingdom is not "under the sun" in the sense of being subject to earthly limitations and corruptions, but is an eternal kingdom of peace and righteousness (Isaiah 9:6-7). Where human rulers fail and cause "evil," Christ, the Lamb of God who takes away the sin of the world, offers ultimate redemption and establishes a perfect government where no error or evil will proceed from Him. His sacrificial death on the cross addresses the very root cause of all human error and evil, paving the way for a new heaven and a new earth where righteousness dwells and where His perfect rule will bring unending justice and peace (2 Peter 3:13). Thus, Ecclesiastes 10:5, in its profound realism about human leadership, implicitly longs for the perfect, unfailing reign of the Messiah.

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Commentary on Ecclesiastes 10 verses 4–11

I. II. Main points1. 2. Sub-points

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 4–11. Public domain.
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JeromeAD 420
Commentary on Ecclesiastes
"There
is an evil that I have observed in the world as if it were an error proceeding
from the ruler: folly is placed on lofty heights, while rich men sit in low
places. I have seen slaves on horses and
nobles walking on foot like slaves. "Where we read "as if it were an error
proceeding from the ruler" Aquila, Theodotion and the Septuagint have
interpreted this as "as if not of their own will", that is "hos akousian", from the face of the
ruler. Symmachus agrees with this,
saying, "the fool is placed in great elevation, but humble riches remain
fixed." And he remembers that he has
seen this wickedness in this time, because the judgement of God seems to be
unjust. And it happens either through
not knowing, or without his will, that either in the rulers of the world, or in
the leadership of the Church, often these men, who are rich in words and
wisdom, rich too in good deeds, remain ignoble and foolish holding a position
in the Church. But this happens in front
of his face, he who has power in that time, while he oppresses the powerful and
learned men, and he does not let them come out in public, but those whom he
knows to be foolish in the Church he makes greater, so that the blind are led
by the blind into pitfalls. The
following verse also has this meaning: "I have seen slaves on horses and
nobles walking on foot like slaves".
Because these men are slaves of vices and sins, or are so humble, that
they are thought to be slaves by other men, they are suddenly inflated by the
devil's pompousness, and they wear out the public roads with their ponies [Cfr. Horat. Epod. IV, 14.]. And each noble or wise man that is oppressed
by poverty takes the road and occupation of slaves. The Hebrew seems to say that ignorance seems
to leave the face of the powerful and rulers.
He explains this as God, because men think that in this inequality of
matter He is not acting justly, and judging as is correct. More precisely, some men believe as their
predecessors do that there must be judgement so that He himself is powerful, a
topic that is mentioned before these verses: if a ruler comes up against you,
do not give way. Should we not be sad
therefore if we seem to be humble in this world, and know from the face of the
devil, that the foolish are raised and the rich thrown down? If we know that
slaves have the ranks of their masters and rulers do the work of their
slaves. Remember though that this horse
is seen in a good context, just as in the verse, which says, "and riding
will be your salvation". [Hab. 3, 8.]
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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