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Commentary on Ecclesiastes 10 verses 4–11
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.
"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.]
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SUMMARY
Ecclesiastes 10:6 presents a poignant and lamentable observation from Qoheleth, highlighting a pervasive societal inversion where individuals characterized by foolishness and incompetence are elevated to positions of significant prominence and honor, while those who possess genuine wisdom, capability, or even material wealth are relegated to humble, insignificant, or debased roles. This verse powerfully underscores the Preacher's recurring theme of the "vanity" or "absurdity" of life "under the sun," where merit often goes unrewarded and injustice appears to reign in human systems, creating a profound sense of disillusionment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Antithesis and Irony to convey its profound message. Antithesis is strikingly evident in the direct and sharp contrast drawn between "folly" and "the rich," and their respective, inverted positions of "great dignity" and "low place." This creates a vivid, memorable, and unsettling image of societal inversion. The Irony lies in the observation itself: what should logically be debased (folly) is elevated, and what should be elevated (wisdom/worth) is debased. It is an ironic commentary on the world's upside-down values, where merit is not consistently rewarded and incompetence is inexplicably celebrated. The Preacher masterfully uses these devices to express his deep frustration with the apparent lack of justice and order "under the sun," thereby emphasizing the pervasive "vanity" or absurdity of such a system.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ecclesiastes 10:6 resonates deeply with a broader biblical theme that critiques human systems and values which frequently stand in opposition to God's divine order and righteous principles. While the fallen world may often exalt the foolish and debase the worthy, Scripture consistently teaches that God's kingdom operates on an entirely different principle, one that frequently reverses human expectations and societal norms. This verse powerfully highlights the inherent tension between the apparent injustices and absurdities of the earthly realm and the ultimate, perfect justice that God will infallibly bring. It serves as a profound reminder for believers that true wisdom and worth are not always recognized or rewarded in the present age, but that God's eternal perspective and ultimate judgment are what truly matter and will ultimately prevail.
REFLECTION AND APPLICATION
Ecclesiastes 10:6 offers a timeless and often disheartening reflection on the persistent realities of a fallen world, where genuine merit is frequently overlooked and incompetence is inexplicably elevated to positions of influence. For the discerning believer, this verse serves as a crucial and sobering reminder not to place ultimate trust, hope, or identity in human systems, worldly recognition, or fleeting accolades. It challenges us to cultivate a discerning eye, one that profoundly values genuine wisdom, unwavering integrity, and true competence, regardless of whether these qualities are outwardly celebrated or materially rewarded by society. In a world that frequently prioritizes superficiality, political expediency, or self-promotion over authentic character, we are called to embody the wisdom that comes from above, even when it means operating in obscurity, facing marginalization, or enduring a "low place." This verse profoundly encourages us to find our true dignity and ultimate worth not in earthly status or fleeting human praise, but in our unshakeable identity in Christ and our steadfast commitment to His kingdom values, knowing with certainty that God sees all things and will ultimately judge all things justly and righteously.
Questions for Reflection
FAQ
Does "the rich" in this verse refer only to material wealth?
Answer: While the Hebrew word ʻâshîyr (H6223) primarily and literally refers to material wealth, in the broader and nuanced context of wisdom literature, particularly when contrasted with "folly" (H5529), it often carries a significant metaphorical or broader meaning. It can certainly imply those who are "rich" in wisdom, experience, capability, or true value—qualities that, in an ideal world, should naturally lead to respect and influence. Qoheleth's observations throughout the Book of Ecclesiastes frequently highlight the inherent limitations and ultimate "vanity" of material wealth alone, suggesting that true richness encompasses far more than just possessions. Therefore, "the rich" here can be understood as those who possess genuine merit or worth, whether material, intellectual, or moral, who are nonetheless unjustly overlooked, debased, or marginalized by a flawed societal system.
How does this verse relate to the overall message of Ecclesiastes?
Answer: Ecclesiastes 10:6 perfectly encapsulates Qoheleth's recurring and central theme of hebel (often translated "vanity," "meaninglessness," or "absurdity")—the frustrating, inexplicable, and often paradoxical realities of life "under the sun." It vividly illustrates the Preacher's lament that life is not always fair, logical, or predictable, and that human systems frequently fail to operate according to divine justice or even common sense. This verse contributes significantly to the book's candid and unflinching portrayal of a fallen world where wisdom is not consistently rewarded, and folly often thrives, thereby prompting the discerning reader to look beyond earthly circumstances for ultimate meaning, purpose, and justice, as Qoheleth ultimately concludes in his final exhortation in Ecclesiastes 12:13-14.
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 10:6, with its profound lament over the inversion of justice where folly is exalted and true worth debased, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. He is the quintessential "rich" one, not merely in material wealth, but in boundless divine wisdom, omnipotent power, and perfect righteousness, being eternally "in the form of God" (Philippians 2:6). Yet, in an astonishing and unparalleled act of divine humility and ultimate "low place," He "made himself nothing, taking the form of a servant, being born in the likeness of men" (Philippians 2:7). The world, in its profound folly and spiritual blindness, tragically rejected Him, setting Him in the lowest place imaginable—on a cross, condemned as a criminal alongside actual transgressors, while the foolish and corrupt religious and political leaders held positions of power and dignity. The crucifixion of Christ is the ultimate, stark expression of "folly set in great dignity" (represented by the self-righteous Sanhedrin, the politically expedient Pilate, and the morally bankrupt Herod) and "the rich sit in low place" (Jesus, the very embodiment of all wisdom and righteousness, utterly debased and humiliated). However, this divine inversion was not a mistake, but God's perfect, sovereign plan, for through His voluntary humiliation and sacrificial death, Christ achieved our eternal salvation. God then reversed the world's unjust judgment, exalting Him to the "highest place" (Philippians 2:9), demonstrating unequivocally that true dignity, ultimate authority, and eternal glory belong to the one who humbly served, suffered, and conquered sin and death. Thus, Ecclesiastes 10:6 not only foreshadows the world's rejection of Christ but ultimately points to God's sovereign and just reversal, where the debased Lamb becomes the exalted King, ensuring that true wisdom and righteousness will ultimately reign supreme forevermore.