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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.
The Jews in their imaginings, and in their agreeing to act unjustly against the Lord, forgot that they were bringing wrath upon themselves. Therefore does the Word lament for them saying, “Why do the people exalt themselves, and the nations imagine vain things?” For vain indeed was the imagination of the Jews, meditating death against the Life, and devising unreasonable things against the Word of the Father. For who that looks upon their dispersion, and the desolation of their city, may not aptly say, “Woe unto them, for they have imagined an evil imagination, saying against their own soul, let us bind the righteous man, because he is not pleasing to us.” And full well it is so, my brethren; for when they erred concerning the Scriptures, they knew not that “he who digs a pit for his neighbor falls into it; and he who destroys a hedge, a serpent shall bite him.” And if they had not turned their faces from the Lord, they would have feared what was written before in the divine Psalms: “The heathen are caught in the pit which they made; in the snare which they hid is their own foot taken. The Lord is known when executing judgments: by the works of his hands is the sinner taken.”
"He who
digs a pit will fall into it, and he who breaks down a wall will be bitten by a
snake. "This is partly unambiguous and partly to be understood in
a more complicated way. Since elsewhere
Solomon also says, "he that sets a trap will be caught in it" [Eccli. 27, 29.]. And in the seventh Psalm: "he laid out a
pond and dug it out, and then he fell into the hole he had made" [Ps. 7, 16.]. But the wall and the fence as well are the
doctrines of the Church, and the institution set up by the apostles and
prophets. And whoever knocks them down
or wants them to come to an end is bitten by a snake where he is not looking. Amos writes about this snake: "if he
goes down into the underworld, I will order a snake to kill him" [Am. 9, 3.].
Scripture says that there are deep things that must not under any circumstances be looked into, and the one who searches in a hedge will be bitten by a snake.
Once they begin not only to use the divine expressions but also to explain them, not only to present them but also to interpret them, then people will realize how bitter, how sharp, how fierce they are. Then will the poisonous breath of their new ideas be exhaled, then will profane novelties appear in the open, then will you see that “the hedge is broken,” that the ancient bounds have been passed, that the dogma of the church is lacerated, that the Catholic faith is harmed.
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SUMMARY
Ecclesiastes 10:8 employs two vivid proverbial images to underscore a fundamental principle of moral order: actions, particularly those driven by malice, recklessness, or a disregard for established boundaries, inevitably boomerang upon the perpetrator, bringing about their own negative and often ironic consequences. The verse serves as a potent warning that those who plot harm for others often become ensnared in their own traps, and those who dismantle protective structures invite unforeseen dangers upon themselves, highlighting a universe where deeds, good or ill, return to the doer.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ecclesiastes 10:8 masterfully employs several literary devices to convey its profound truth with memorable impact. The most prominent is Proverbial Wisdom, presenting a concise, memorable statement of practical truth derived from observation and experience, designed for easy recall and application. The verse utilizes Synthetic Parallelism, where the second line expands upon or completes the thought of the first, offering two distinct but conceptually related scenarios that powerfully underscore the same core principle: actions have inherent consequences. Imagery is central, with the vivid pictures of "digging a pit" and "breaking a hedge" creating concrete mental representations of malicious or reckless actions. These images are further enhanced by rich Symbolism: the "pit" symbolizes a trap or scheme designed for another's downfall, representing the hidden dangers of malicious intent. The "serpent" symbolizes the sudden, dangerous, and often painful repercussions that arise from such actions or from the disruption of protective order, embodying unforeseen peril. The "hedge" itself symbolizes boundaries, protection, and established order, highlighting the dangers of their neglect or destruction. The skillful use of these devices makes the abstract concept of consequences tangible, relatable, and deeply memorable, reinforcing the universal applicability of the proverb.
THEOLOGICAL AND THEMATIC CONNECTIONS
This proverb from Ecclesiastes resonates deeply with the biblical understanding of a moral universe where actions have inherent consequences, a truth woven into the very fabric of creation by God. It underscores the principle that God has embedded a system of justice within reality, where destructive intentions or reckless disregard for order often boomerang upon the perpetrator. This is not merely a human observation of cause and effect but a reflection of divine wisdom and the integrity of God's design. The verse serves as a powerful warning against both active malice and passive negligence, reminding us that true wisdom involves foresight, prudence, and a profound respect for the established order, whether natural, social, or moral. It speaks to the integrity of God's design, where even "under the sun," there are built-in repercussions for folly and wickedness, demonstrating that the universe is not indifferent to human conduct.
REFLECTION AND APPLICATION
Ecclesiastes 10:8 offers timeless wisdom that transcends its ancient context, speaking directly to the persistent human tendency towards self-sabotage, whether through deliberate malice or thoughtless action. It serves as a potent reminder that our choices carry inherent weight and often produce outcomes we did not anticipate, especially when those choices involve harming others or dismantling beneficial structures. In our personal lives, this means exercising profound caution, integrity, and empathy in our interactions, recognizing that schemes to undermine others, spread negativity, or engage in deceit will ultimately diminish our own well-being and invite unforeseen troubles. In a broader societal sense, the proverb calls for a careful and ethical consideration of the long-term consequences of policy decisions, technological advancements, or social changes that might inadvertently or deliberately "break down" the protective "hedges" of tradition, community, ethical standards, or environmental safeguards, potentially unleashing unforeseen dangers upon the collective. The verse encourages a posture of prudence, responsibility, and ethical foresight, urging us to build up rather than tear down, and to prayerfully consider the ripple effects of every action, fostering a mindset that seeks to create and preserve good.
Questions for Reflection
FAQ
Does "digging a pit" only refer to literal traps, or does it have a broader meaning?
Answer: While the imagery of "digging a pit" certainly draws from the literal practice of setting traps for animals or enemies in the ancient world, in the context of biblical wisdom literature, it carries a much broader metaphorical meaning. It refers to any scheme, plot, or malicious action designed to harm, ensnare, or undermine another person. This could include spreading rumors, engaging in deceit, setting up someone for failure, or any form of intentional mischief. The proverb teaches that such ill-conceived plans often backfire, causing the perpetrator to suffer the very consequences they intended for someone else. This reflects a universal principle of moral recompense, where the evil one intends for another often recoils upon themselves, as seen in Psalm 9:15-16.
What is the significance of the "serpent" in the second part of the verse?
Answer: The "serpent" (Hebrew: nâchâsh) in Ecclesiastes 10:8 is a powerful symbol of sudden, unexpected, and often dangerous consequences. In the ancient world, serpents were a common and feared threat, often found lurking in neglected or disturbed areas, such as broken walls or hedges. When someone "breaks a hedge"—meaning they dismantle a protective barrier, disregard established order, or act recklessly—they expose themselves to unforeseen perils. The serpent, therefore, symbolizes the dangerous and often painful repercussions that emerge from such careless or destructive actions. It highlights that disrupting beneficial structures or boundaries invites a natural, often painful, reaction, much like disturbing a serpent's habitat invites a bite. This imagery underscores the idea that folly and disregard for order can lead to unforeseen and harmful outcomes, emphasizing the inherent dangers of dismantling what protects.
CHRIST-CENTERED FULFILLMENT
Ecclesiastes 10:8, with its stark imagery of consequences and the boomerang effect of human actions, finds profound Christ-centered fulfillment not only in the principle of sowing and reaping but more deeply in the person and redemptive work of Jesus Christ. While the verse warns against digging pits for others, Jesus, in a divine paradox, allowed Himself to be cast into the "pit" of human sin and death, not as a victim of His own malice, but as the willing and perfect sacrifice for ours. Those who plotted against Him—the religious leaders who "dug a pit" of false accusations, betrayal, and a desire for His demise (e.g., Matthew 26:3-4)—ultimately found their own systems and power structures crumbling, leading to their spiritual and, eventually, national downfall. Jesus, however, did not fall into the pit of death permanently; rather, He conquered it definitively, rising victorious over sin and the grave (Romans 6:9-10). Furthermore, while the proverb warns against "breaking a hedge" and inviting a serpent's bite, Jesus is the one who confronted the ultimate "serpent," Satan, in the wilderness temptations (Matthew 4:1-11) and on the cross, ultimately crushing its head as prophesied in Genesis 3:15. He broke down the dividing "wall" of hostility between Jew and Gentile, not to invite danger, but to create peace and unity in Himself, establishing a new, inclusive protective hedge of grace and reconciliation (Ephesians 2:14-16). Thus, Ecclesiastes 10:8, while a cautionary proverb for humanity, points powerfully to Christ as the one who perfectly navigated the consequences of sin and folly, taking the bite of the serpent upon Himself to deliver us, and ultimately turning the pit of death into the glorious path of eternal life for all who believe.