Fools predominate Ecclesiastes chapter 10. Foolishness is poisonous–a little drop completely ruins reputations. Fools are obvious–you can see one a mile away. Fools don’t take necessary precaution, they don’t make appropriate preparation, and they pay a stiff price. And last time we were together we studied what comes out of the mouth of fools: self-destructive words, crazy talk, arrogant verbosity, and lame excuses.

The fool hurts. One fool is like a splinter under the fingernail. Two fools are like grasping a dozen rose stems with your bare hand. But a nation of fools is like running through endless miles of waste-deep thorns. A nation of fools isn’t just painful, it’s a disaster, and that’s what we encounter in Ecclesiastes 10:16-20.

Though the word “fool” itself isn’t found in these five verses, I’m convinced this section completes the picture of the problem with fools. Everything else in the chapter so far has addressed the fool and there’s no clear cutoff to make us think Solomon has completely switched subjects.

Not only do verses 16-20 continue the flow of thought about fools, there are threads tying together these five verses like a net. The most common thread is is the “king” (16, 17, 20, so the first and the last verses bracket the section); there’s also the link of “feast” (16, 17) with “drunkenness, wine, bread” (19); “strength” contrasts with “sloth” (17, 18); “woe” or curse on the land with relates to “cursing” in private (16, 20); and “money” is related with the “rich” (19, 20). There are too many connections to conclude all we have is an assortment of loose ends.

And caught in the net of Ecclesiastes 10:16-20 is the fool. These proverbs continue Solomon’s expose of the fool and explain the consequences of a nation of fools. The preacher picks out four things that identify a nation of fools, or, four ingredients to national disaster.

1. Immaturity in national leaders. vv. 16-17

Kings and princes and government officials play no small part in the rise or fall of a nation’s happiness.

16 Woe to you, O land, when your king is a child,
and your princes feast in the morning!
17 Happy are you, O land, when your king is the son of the nobility,
and your princes feast at the proper time,
for strength, and not for drunkenness!

The primary reason I think this entire section (vv. 16-20) deals with things on a national level is because of the repeated address in verses 16 and 17, O land!. The first two verses clearly concern a country or a nation and set the stage for the remainder of the chapter.

We know this is a national issue, not just a local one because the rulers in question are the king and princes (mentioned in both verses). You could be king of a country or king of an empire, but not king of a county or city.

Monarchy–a form of government with a sovereign head of state–was the standard system in Solomon’s day, though he himself was only the third king of Israel. God permitted Israel to anoint a king because they persistently requested one as they observed all the nations with kings surrounding them. Even though Israel’s experience with monarchy was relatively new, Solomon spoke with insight on the curses and blessings of good leadership.

Verse 16 declares the curse, Woe to you, O land, when your king is a child and your princes feast in the morning. In dramatic style, the national pain of immature rulers is presented. Woe is not a pleasant word. It was reserved for contexts of sorrow, suffering, and otherwise unhappy situations you want to avoid.

The cause of the curse is a child king. While the word na’ar can be translated “child,” the issue isn’t necessarily age but maturity–often connected to years spent on the planet, but not always. The idea is less about a child or pre-teen king and more about a king whose conduce is immature. In this case the king acts like a kid even if he’s not.

The next line supports this interpretation since it suggests that the king is old enough to have kids (where do princes come from anyway?) Besides, feast(ing) in the morning is a prime example of immaturity. Though the verb is simply “eat,” all the major English translations use “feast” because the context is excessive, uncontrolled eating. It’s eating for eating’s sake. In other words, they use their power to party. Showing no restraint or seriousness, they start the party as soon as they wake up. In light of the contrast in verse 17, the feast gave them excuse to drink. Drinking in the early morning was a sign of laziness and self-indulgence (cf. Isaiah 5:11; Acts 2:15). As Doug Wilson put it,

A wasted nobility comes from a wasted nobility. (p. 109)

Verse 17 is the contrast to the curse. Happy (blessed) are you, O land, when your king is the son of nobility, and your princes feast at the proper time, for strength and not for drunkenness. Here’s a happy people who have rulers fit for office. It isn’t just that one is old and one is young, it’s the character of leadership.

Here the king is a son of nobility. Solomon isn’t biased against commoners any more than he is against youth. This is more than having a royal last name but about the training and heritage and therefore maturity and seriousness learned. True nobility that blesses a nation is not an issue of high social class but of high moral character.

And princes feast at the proper time. There is a time for everything and maturity/wisdom is to know when to do what. There is an appropriate place for feasting and an appropriate reason for strength, and not for drunkenness. When these princes eat at the right time they demonstrate strength; they eat in manly strength rather than in intoxication.

National disappointment or delight depends on the rulers. This speaks loudly that character matters in leadership. Even though we don’t follow a king, we can vote. We should keep in mind that when a man parties reveals a lot about his ability to govern. If he has a pattern of self-indulgence and laziness in his personal life, he will govern with the same lack of principles. That’s an ingredient for national disaster.

2. Indolence in personal responsibilities. v.18

One of the favorite rented mules to ride in wisdom literature is the sluggard.

18 Through sloth the roof sinks in,
and through indolence the house leaks.

Why is this verse here? What does it have to do with kings and princes and a nation? Solomon doesn’t explicitly say that the king is slothful or that the princes are lazy. In addition, the illustration of the house–while typical–doesn’t directly connect to government. But as I said at the beginning, there are too many links to think this is a totally new topic. So I think as Solomon considers what destroys, he sees the immaturity of the leaders reflected in the people. Immaturity often results in laziness, and no less in leaders. Verse 18 is like a sermon to the entire congregation, it just so happens the leaders are sitting in the front row.

Through sloth the rook sinks in, and through indolence the house leaks. The key synonyms are sloth and indolence. Both refer to laziness, to selfishness displayed in lack of effort and failure to take care of one’s responsibilities.

In Israel, most roofs were flat. Apparently no one was paying attention when the roofs were coming apart at the beams. The roofs were also water-proofed with lime, but that lime needed regular maintenance and reapplication otherwise the sun would dry it out, make it brittle and cause the roof to crack and leak.

Note that the disaster comes slowly; the roof caves over time. Maybe if the judgment and consequences were more immediate we’d learn the lesson. Probably not.

You’d think that someone would take care of the roof over their very head. (Just like you’d suppose rulers would take care of the country their leading.) But indolence in personal responsibilities is another ingredient in national disaster.

We are nation of lazy people. It is no wonder that our national roof is leaking and may soon collapse.

3. Indulgence in physical comforts. v.19

Here is the third ingredient of national disaster. When you indulge in laziness you also indulge in temporal luxuries.

19 Bread is made for laughter,
and wine gladdens life,
and money answers everything.

Again we’re confronted with why this verse is here. On one hand, bread and wine are given by God for enjoyment. And though Solomon expressed that money can’t satisfy (5:10), he did describe it as a protection (7:12). In 10:19 he could be saying that money is the means to get bread and wine. Passages like Psalm 104:14-15 do praise wine and bread as gifts from God, so maybe this comment is sincere.

But maybe he’s speaking tongue-in-cheek. If so, Solomon’s thinking about duty forgetting sluggards like in Isaiah 22:12-14. Israel should have taken the Lord seriously, instead they partied with a very Ecclesiastical attitude. The Lord God of hosts called it iniquity worthy of death. The context here in Ecclesiastes is similar, and like those in Isaiah 5:11-12 they party to forget their duties to the Lord (Woe!).

It’s in the context of kings and princes. And the first line of verse 19 is important. It’s not as obvious in the ESV, “bread is made for laughter,” but the NAS helps raise the right question, “Men prepare a meal for enjoyment”. The question is: who are the “men”? Who is making the bread? Again I think it applies to the immature leaders (who are feasting at inappropriate times), though bearing wider application for everyone who looks for life in stuff.

Therefore, in context, it’s right to understand verse 19 as a sarcastic overstatement. If you read it by itself maybe you would think it was really an attempt to explain the way to the happy life. But it is not another recommendation of the good life. I wish we could have heard the tone of voice in his head when he wrote this. I’m sure it was dry and droll.

He’s thinking about a nation, ruled by immature, self-indulgent people who act like physical comforts are the meaning of life. In particular, money answers everything. That is a gross overstatement. Money does not answer sloth. Money does not overcome an immature king. Money often makes things worse. But money throws a good party and a good party can make us forget about how the house is crumbling around us.

Is this not also our own culture? Buy this cereal, eat at this restaurant, drink this pop or beer or energy drink, invest in this company…We’re sold that we’ll be happier if we just had [ insert blank ]. But indulging in physical comforts is an ingredient in national disaster.

4. Impudence in private reflections. v.20

Disrespect is a major problem, even if it’s only in your head. It is also the fourth ingredient of national disaster.

20 Even in your thoughts, do not curse the king,
nor in your bedroom curse the rich,
for a bird of the air will carry your voice,
or some winged creature tell the matter.

Not only does verse 20 bookend verse 16 by returning to the subject of the king, but there is a conjunction at the beginning of the verse (not helpfully translated in the ESV, and not at all translated in the NIV or NKJV). The NAS does it well, “Furthermore,” and it could be translated, “moreover” or “in addition” emphasizing a corresponding or concluding thought. Kings and princes and presidents may act like fools, but don’t be a fool in how you respond.

Impudence is disrespect. It is a failure to show regard to someone who deserves it. Solomon says it isn’t safe even when you’re all by yourself.

In your thoughts is the quiet, inner consciousness. [I]n your bedroom is the innermost room of the house. These are private places. Don’t mutter under your breath. Don’t even think about it. Don’t do it even when you think no one knows. Do not curse the king because he has political power. [N]or…curse the rich, they have economic power.

The reason is found in the final clauses of verse 20, for a bird of the air will carry your voice, or some winged creature tell the matter. Don’t bad-mouth or trash-talk. “The walls have ears.” “A little birdy told me.” At least part of the reason for this is because what you think will eventually come out of your mouth. And the more foolish you are the more likely it is to come out when it’s least helpful. Your impudence will be exposed.

The right response to national disaster, to immature leaders and lazy people and self-indulgence, is never disrespect.

Conclusion

Much of what we fine here in Ecclesiastes 10:16-20 is explicitly connected to fools in the broader context of wisdom literature. Fools are often found in positions of leadership (Ecclesiastes 10:4-7). Fools slack off (Proverbs 6:6; 20:16). Fools indulge themselves. And fools disrespect authority (Ecclesiastes 8:1-5).

The proper kind of king is found in Proverbs 31:1-9. A noble, righteous, God-fearing leader is the first line of defense against a nation of fools.

But immaturity, indolence, indulgence, and impudence in kings, princes, and presidents rulers will trickle throughout the whole country. It is a recipe for national disaster.

I talk for a living. Communication is the majority of my job, whether I’m preaching a message, answering questions at a small group, leading a staff meeting, counseling in my office, writing a blog, or conversing with someone over coffee at my third place, my mouth is open a lot. Because of that, people judge me by my words. I am known and judged by what I say.

So are you. Though you aren’t held to the same standard as a teacher, every person is known and judged by their words. Others recognize us by our speech and Jesus said people will give account for every careless word they speak.

This morning we come to a paragraph in Ecclesiastes about words, specifically about what comes out of the mouth of fools. It’s not pretty.

Each and every one of us needs to be careful about our words, and young people are especially susceptible to the problem of foolish talking. I remember in my own life–sometime during the first couple years of college–when I realized that my words were atrocious. It wasn’t because I was cursing God or cussing people out but because I was wasting my words. You may not think it to hang out with me today but I used to be kind of funny. In high school I was quite a clown. I provided entertainment at parties. How else do you think I came to tell a +30 minute joke?

Then I started reading more and more Proverbs about words and I discovered I fit the role of the fool more than the wise. I began to make radical changes in my speech patterns–perhaps even swinging the pendulum too far to the serious side for a while. Nonetheless, I committed to start being a better steward of my mouth.

Based somewhat on my own experience, based somewhat on time spent with you guys, and based a lot on passages like Ecclesiastes 10:12-15, I need to tell you: I love you, and, some of you are fools. I almost can’t believe the things that come out of your mouths, the things you write on MySpace, the things I read in the notes you accidently leave behind. Some of you talk like goofballs, airheads, or morons; you’re talking like fools.

What you say says a lot about who you are. Maybe you say, “That’s not really me. That’s not what I meant. I’m different than that.” No. You’re not. Out of the abundance of the heart the mouth speaks. Just like you always do what you most want to do, everything you say comes from your heart. You might not like how it comes out, you might prefer to have better vocabulary, but your mouth is the first thing people recognize about you.

And that concerns me. It concerns me for your heart. It concerns me for the coming consequences of broken relationships and lost opportunities due to your words. It concerns me most for coming judgment. I know that I don’t even hear half of it (which doesn’t make me feel better). But God does and He is the One with whom we have to do.

I wonder how many fools Solomon listened to every day. I can’t imagine the endless parade of postulating fools he had to deal with. However much it was, he recorded for us some identifiers of foolish words in this paragraph. Ecclesiastes 10:12-15 shows us four things that come Out of the Mouth of Fools.

1. Self-Destructive Words v.12

Though they believe they’re earning advantage for themselves, the exact opposite is true.

12 The words of a wise man’s mouth win him favor,
but the lips of a fool consume him.

The wise man makes his only appearance in this grouping of proverbs at the beginning of verse 12, The words of the wise man’s mouth win him favor. His speech is gracious, winsome, persuasive, and healing. It results in favor, in a good reputation and increased influence. A wise man’s mouth works to his benefit.

Not so for the fool. Instead the lips of a fool consume him. Based on the parallel nature of the proverb, being “consumed” is the contrast to winning favor. So rather than winning approval the fool loses respect when he opens his mouth. When the fool talks he tarnishes his reputation and decreases his influence. The imagery shows he has no one else to blame but himself. His lips…consume. He swallows his own opportunity. His words hurt others and most of all himself.

Your words affect the health of:

• your reputation (what people think about you)
• your relationships (how people interact with you)
• your influence (how people listen to you)
• your opportunities (what people let you do)

A fool’s mouth is his ruin, and his lips are a snare to his soul.. Out of the mouth of fools come self-destructive words.

2. Crazy Talk v.13

From start to finish the fool is out of his mind.

13 The beginning of the words of his mouth is foolishness,
and the end of his talk is evil madness.

This is a unique verse. It’s almost like an excuse for Solomon to say this is really, really bad, and it only gets worse.

The beginning of the words of his mouth is foolishness. Verse 13 continues the description in verse 12b that the lips of the fool swallow himself. From the start his mouth is full of foolishness.

And the end of his talk is evil madness. From beginning to end, and everything in the middle, this is bad. Get the description, evil madness. This isn’t funny, it’s insanely sinful. It’s crazy talk.

I can’t get over madness. When we say someone is “mad” (not angry mad but crazy mad) we mean they’ve gone off the deep end. They are so far gone that normal behavior and social interaction is impossible. Extreme cases wear white jackets in rooms with padded walls. Likewise, fools are in such a frenzy that it’s impossible for them to fit in. They stick out because they are so ridiculously off the reservation.

Like I said, this isn’t funny crazy, it’s sinful. Solomon calls it evil. It’s wrong–and not only self-destructive but certain to be divinely judged. Out of the mouth of fools comes crazy talk.

3. Arrogant Verbosity v.14

I hate to love this verse. It is so accurate, so common, and so upsetting.

14 A fool multiplies words,
though no man knows what is to be,
and who can tell him what will be after him?

The fool is verbose, meaning he loves to talk. A fool multiplies words. He doesn’t just add them, he multiplies. This isn’t the first time in Ecclesiastes Solomon addressed bloviation.

Be not rash with your mouth, nor let your heart be hasty to utter a word before God, for God is in heaven and you are on earth. Therefore let your words be few. (5:2)

The more words, the more vanity, and what is the advantage to man? (6:11)

The fool loves to talk; loves to hear himself speak, loves to share his opinion. His mouth pours out folly. In particular he loves to talk about his convictions on things he has no clue about, though no man knows what is to be, and who can tell him what will be after him? Who can predict the future and the future after death? The answer is “No one.” Wise people listen and know their limits, fools babble. They go on as know-it-alls.

Some of the most wordy people are also some of the most arrogant. They’ve so convinced themselves that they know the answers, that they have true knowledge, that no one can convince them otherwise. Yet they have no understanding either what they are saying or the things about which they make confident assertions.

Ecclesiastes 10:14 is aimed directly at future-tellers, at those who talk big when they have no information and no way to get that information. But the application spills over onto all sorts of issues. It fires me up and tires me out reading blogs by people who have no flaming idea what they’re talking about yet they go on and on like the world’s been waiting for them to arrive with the answer. It’s like we’re expected to come, sit at their feet, and learn from their great wisdom. Actually it’s madness. The multiplied words don’t prove their argument, they demonstrate their arrogance.

Please, really, some of you, just stop talking. I’m flabbergasted how fools refuse to stop even when someone with wisdom kindly urges them–for their own good–to close their mouths. I’ve been to small groups where the leader, or even myself, tried to shut down some silly or gossipy or argumentative pontification and the student kept spouting off. Put a cork in it. Out of the mouth of fools come arrogant verbosity.

4. Lame Excuses v.15

You’d probably expect the connection between fools and excuses though you may not initially expect it to be the point of this verse.

15 The toil of a fool wearies him,
for he does not know the way to the city.

Unlike verses 12-14 the word “words” isn’t found in verse 15. Neither are any of these: “mouth,” “lips,” or “talk.” Instead we have the word toil. So it’s tempting to take this as a switch in subject from the speech of fools to the conduct of fools. It may be. But the context pushes the problem of words and more than that, the proverb itself conveys more than laziness.

The toil of a fool wearies him, for he does not know the way to the city. Here’s the question: what do directions have to do with being tired?

Obviously the first half of the verse deals with mock fatigue. The toil of a fool wearies him. He is exhausted by work. It overwhelms him. But how does that relate to knowing how to get to town?

I don’t think this means the fool is so worn out from failing to work smart (like in verse 10) that he’s delirious, walking around in circles with no idea where he is. Exhaustion can cause forgetfulness, but that’s an strange conclusion to the section.

I think this is a weak excuse. It’s more believable than saying there’s a lion in the road, but not by much. Everyone knew how to get to the city. To not know the way to the city is a sorry and unlikely story since it was an open street.

Bad excuses make you look like a bigger fool, not a better one. Out of the mouth of fools come lame excuses.

Conclusion

Out of the mouth of fools come self-destructive words, crazy talk, arrogant verbosity, and lame excuses. People know and judge you by your words.

Let me also caution the quiet ones among us. You can destroy yourself and your reputation without any words, it just might take a little longer. You can think crazy even if you don’t express it. You can certainly be arrogant in silence. And just because you don’t make lame excuses doesn’t make your laziness or disobedience any better.

If you are eager to change your speech–and I hope you are–there is something you can do about it. If the air is stale and you’re suffocating them open a window and take a deep breath. And if you want to breath fresh air into your words, open the window of your heart and let Scripture in.

This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success. (Joshua 1:8)

Let the word of Christ dwell in you richly, teaching and admonishing one another in all wisdom, singing psalms and hymns and spiritual songs, with thankfulness in your hearts to God. (Colossians 3:16)

The mouth speaks positive things out of the abundance of the heart just like it does the negative. So before you destroy yourself and your reputation by talking crazy and always spouting your opinion and making more lame excuses, ending up friendless and alone, follow Solomon’s advice: watch your mouth.

The phrase “fools rush in” originated from English poet, Alexander Pope. He wrote near the end of his An Essay on Criticism, “fools rush in where angels tread.” (By the way, this same essay also includes “To err is human, to forgive, divine.” as well as “A little learning is a dangerous thing.”) Pope’s point in the poem is that bad writing is bad, but bad criticism of bad writing is worse. Fools are quick to find fault and pick apart and do more damage than good. It causes harm when fools rush in.

In Ecclesiastes 10:8-11 the Preacher addresses the same problem: bad things happen when fools rush in, most often to the fool himself. Even though you won’t find the words “fool” or “folly” in verses 8-11, the previous section (1-7, Facts about Folly) and the following section (12-15, the fool and his words) clearly address fools. Therefore the context leads me to believe that these proverbs concern fools at work.

Verses 8-11 also seem to have their own cohesiveness as a unit. For example, “snake” links the first verse to the last verse of the section, while “splitting logs” and “iron” (axe) connect the middle.

Here is wisdom while you work: take appropriate precaution and make appropriate preparations.

Fools Rush in Without Caution (8-9)

Verses 8-9 share four snapshots of the consequences of working without caution. You’re bound to get hurt if you don’t pay attention.

Digging a Pit (8a)

Here is the first snapshot of the unmindful fool.

He who digs a pit will fall into it,

Most of the time in the Old Testament this illustration refers to retribution–getting what you deserve. For example, in Proverbs 26:27 and Psalm 7:15 wisdom recognizes that what goes around comes around. When you try and trap/hurt someone else you are likely to trap/hurt yourself. Perhaps the perfect example of this principle is in Esther 7 when Haman is hanged on the gallows he himself had specially crafted for Mordecai. So, he who digs a pit will fall into it (himself).

That is certainly true. There is sweet irony in much providential punishment. But in order for us to interpret retribution as the point here in Ecclesiastes 10:8 we’re forced to read ill-intentions into the will of the pit-diggers (whereas in Proverbs 26:27 and Psalm 7 the immediate context clearly refers to the wicked and the lying). Nothing is said about when this pit was dug or anything about the purpose of the pit. So I think it’s a stretch to say the point here is that you’ll be hurt if you try to hurt others. Instead, I think the point is simply be careful when you’re digging a pit!

Exercise caution. The walls might fall in on you, or as the verse suggests, if you’re not paying attention you might forget about the pit and accidentally fall into it yourself.

That kind of thing has happened to me before, not because I’ve dug lots of holes, but two summers ago when installing a new sprinkler system in our yard there were ditches all over. On a few occasions I stumbled into the trenches while retrieving tools in the dark. Even when you’re trying to do something good it may hurt you later if you don’t use your head.

Breaking a Wall (8b)

Here is the second snapshot of the oblivious fool.

and a serpent will bite him who breaks through a wall.

Again there are some who suggest ill-intentions on the part of this wall-breaker, like he is trying to break into his neighbor’s house to steal. But also like the pit-digger, we have to read bad motives into the verse, not out of the verse. Besides, was this really the prevalent pattern of thievery?

So let’s take the verse as it is. If you are breaking through a wall–for whatever reason, good or bad–be careful.

Remember that walls in 1500 B.C. Israel were not like ours today. They didn’t have concrete blocks or bricks held together by thick mortar. Their walls were typically held together by small, loose fill where a snake could easily make a nest.

And if you know that it’s possible to find a snake in the wall, you’d be a fool to take no precautions. Use a tool, wear some gloves, or look around before you let your fingers do the walking. Fools rush in.

Quarrying Stones (9a)

Here is the third snapshot of the heedless fool.

He who quarries stones is hurt by them,

Solomon continues to make his point with another common work activity. And unlike the first two, nowhere is quarrying stones associated with wicked motives.

Someone is cutting rocks. Who knows the reason. Who knows whether large or small. Who knows how. But because there is the potential harm involved the rock-cutter should be careful. He shouldn’t stand right underneath a boulder he’s trying to loosen. Neither should he stand on top of a boulder he’s trying to loosen. Maybe he should cut away from himself and not toward himself.

The point is not that you can guarantee you’ll avoid hurt, but there are things to minimize the risk. Fools rush in.

Splitting Logs (9b)

Here is the fourth snapshot of the unconcerned fool.

and he who splits logs is endangered by them.

Likewise there are no suggestions of criminal log-splitters, so this is another simple, daily task that someone must do where it’s possible to get hurt.

The head of the axe might fall off the handle and land on your head. Deuteronomy 19:5 revealed the applicable law for accidently killing someone like this. But the likelihood of the axe head falling on your own head is minimal. Besides, the danger appears to be from the logs. A piece of wood might split off and stab your leg. A stack of logs might roll onto you. So be careful. Fools rush in.

In all four of these activities, no amount of precaution can guarantee one’s safety. You may not successfully avoid every accident. Yet the answer is not to stay home all day, lay on the couch for fear that you’re bound to be hurt. “Oh, I can’t do that, I might get hurt.” Solomon hates laziness and excuses. But even though you can’t guarantee your safety you can minimize risk by being cautious. Keep your head up. Pay attention to what you’re doing.

That has application for a lot of life. Use your head. Don’t rush into things without caution, you might get hurt.

Fools Rush in Without Preparation (10-11)

Two illustrations point out the wasted energy and potential danger of failing to make adequate preparations. Both begin with “if” and both require skill to get things ready.

Chopping Trees (10)

This verse leads to one of my favorite time management anecdotes of all time.

If the iron is blunt, and one does not sharpen the edge,
he must use more strength,
but wisdom helps one to succeed.

The iron is clearly an axe head (as the NAS interprets it to be). It is important to sharpen the edge if you want to chop trees successfully. Doug Wilson compares it to a “boy…trying to chop down a tree with a baseball bat.”

I heard a story once in a time management class based on this verse. It is the seventh principle in Stephen Covey’s The Seven Habits of Highly Effective People.

There was a young man just out of high school from a small logging town. The young man really wanted to be a tree faller for the local logging company. Though he was too young for the position he applied anyway. He assured the foreman that he could do the job and eventually convinced the foreman to give him a shot.

The foreman assigned him a section of trees. He started fast and worked through the morning break. When lunch came he stopped just long enough to scarf down a sandwich and got right back to work. By the end of the afternoon he was exhausted and was far behind the required quota. As he met with the foreman he could not explain his poor performance. He worked hard all day, resting only for a few minutes.

The foreman asked, “Did you ever stop to sharpen your axe?” The young man replied, “I didn’t have time.”

The more he worked the more his blade dulled. The more his blade dulled the more he wasted his effort. If he would have worked smart, not just hard, he would have saved himself energy and accomplished more.

Solomon puts this in the wisdom category: wisdom helps one to succeed. A little preparation can save a lot of time and effort. It’s true in many areas of life. Use your head. Think ahead. Fools rush in. So brush your teeth. Change the oil in your car. Sharpen the saw.

Charming Snakes (11)

This is the second picture of preparation’s importance.

If the serpent bites before it is charmed,
there is no advantage to the charmer.

Snake charming is a little different from the previous activities. Whereas the others are necessary for life, most snake charmers were putting on a show. Nevertheless it was a mysterious occupation that took special skill. Solomon points out that if you don’t prepare properly it might be too late to use your skill.

Just because you know a charmer, just because he has skill, that skill is of no advantage if the snake bites first. Don’t rush in. Haste makes waste–of you. You can’t take short cuts and jump right in to some things. Some situations require counsel before it’s too late. There is no advantage if you’re dead. Fools rush in. Sure, maybe the snake won’t bite you, but it’s better to wait for the person who knows how to handle it.

In both cases, wisdom in preparation would have helped, either by saving energy or by saving life.

Conclusion

Work carefully and work smartly. Keep your head up and think ahead. Fools rush in. Take appropriate precautions and make appropriate preparations.

Throughout Ecclesiastes Solomon draws a distinct line between wisdom and folly. Though the wise person and the fool have the same end (they die), the advantage still goes to wisdom. In fact at the end of chapter 9 we studied the story of a poor man whose wisdom saved a city (13-16) and how wisdom is more powerful than weapons of war (17-18). Wisdom is potent.

As we move into chapter 10 the preacher parcels out a plethora of proverbs. To help us live wisely he begins by exposing wisdom’s opposite: foolishness. And in verses 1-7 we learn Four Facts About Folly.

1. Folly Ruins a Good Reputation (v.1)

It only takes a little foolishness to spoil your reputation.

1 Dead flies make the perfumer’s ointment give off a stench;
so a little folly outweighs wisdom and honor.

The first verse in chapter 10 connects at least loosely with the last verse in chapter 9, one sinner destroys much good. But there are legitimate reasons for the chapter division. For example, the style changes from prose to proverb as we enter chapter 10. Not only that, the issue in 9:18 concerned one fool’s impact on a group. Now in 10:1 folly is a problem for the one person.

Like many proverbs the first line in verse 1 portrays a mundane, obvious picture before making the point in the second half. Dead flies make the perfumer’s ointment give off a stench. The illustration is simple. Visualize a perfumer blending a batch of his favorite fragrance when a small insect falls into the mix. Now the formula is off and the dead bug turns the pleasant scent–the point of perfume in the first place–into a stench. Nothing like spritzing a little dead bug on your neck. That’s disgusting.

So is folly. The point is that it doesn’t take much to make a man’s reputation stink. So a little folly outweighs wisdom and honor. When I first read this I thought it referred to one bad apple in a bushel, similar to the point in 9:18. But the proverb seems to be directed at the same man. A man with character, someone known by wisdom and honor, can blow it all. The issue is a man’s own reputation–not a group–even as the perfumer’s ointment is connected with reputation in Ecclesiastes 7:1, a good name is better than precious ointment. In other words, a man’s reputation is an aroma; one small mistake makes his whole name smell.

There are a couple more things to say about this. First, folly is worse when you expect the wisdom. When the pattern has been one of wisdom and honor, folly is quite a surprise. It stands out. Vomit doesn’t stand out on 70′s shag carpet like it does on white ceramic tiles. So folly stands over wisdom and honor because you expect something different.

Second, folly is pungent on it’s own. Like the nature of fire is to burn, so the nature of folly is to ruin. Like water makes things wet, folly covers a man’s character. Don’t think it’s okay to be a little stupid. How much poison does it take before water is contaminated? No matter how big your wisdom container, an ounce of folly corrupts the whole thing. A little dab (of folly) will do you in.

It may take only a moment for an entire life to be shattered. One word of wrong response may wreck your reputation. One off the cuff remark could cost your career. One rash blog post might discredit your application. If you play with folly you’re reputation is bound to get singed, no matter how wise or noble you’ve lived up to this point.

There is a difference between folly and fun. You can/should enjoy the process; laugh with friends, tell a timely joke, etc. But when you live without sense, when you turn off your brain, your name is in trouble. How serious are you about avoiding folly?

2. Folly Originates from a Central Location (v.2)

Your life direction is determined by what’s in your heart.

2 A wise man’s heart inclines him to the right,
but a fool’s heart to the left.

Every decision you make sprouts from the inside of you. Your heart is like a spring or a reservoir out of which your life flows (I think we’ve heard that somewhere before which is why we’ve got to be serious about guarding our hearts).

Verse 2 is an antithetical proverb that makes the point twice, looking at the same issue from opposing viewpoints. There are two directions your heart can lean: to the right or the left. Though I think Solomon’s primary point in this proverb is to identify the source of wisdom and folly, the results are not irrelevant. Right and left in Scripture suggest different things and he obviously thinks wisdom is better. For example, the right side often symbolizes strength, prosperity, favor, and honor while the left often pictures apathy, incompetence, loss, and shame. (Sorry about that for all you left-handers.)

It is naive to claim wisdom and make foolish choices. It’s a fake claim to wisdom when you don’t listen and when you keep going to the left when everyone is directing you to the right.

And again, the heart of the matter is that what you do is regulated from a central location. Don’t blame your circumstances or external temptations. Folly sprouts internally.

3. Folly Broadcasts a Clear Signal (v.3)

You may succeed for a while, but it is difficult–if not impossible–to hide folly forever.

3 Even when the fool walks on the road, he lacks sense,
and he says to everyone that he is a fool.

The fool walk(ing) on the road is probably literal, meaning a fool is out for a stroll. And though all he’s doing is walking down the road he lacks sense. The Hebrew phrase is actually, “he lacks heart” or “his heart is lacking.” This confirms that the problem starts inside and makes its way out.

By and by he says to everyone that he is a fool. His bumbling behavior and silly speech, whether implicitly or explicitly, broadcasts his folly in high definition. It comes out. You can’t cover it up, at least not for long. Everyone knows. A clown is instantly recognizable by his costume.

Isn’t it interesting that a lot of fools hate when other people think they’re a fool? They are offended when a peer or parent or teacher “judges” them. But most of the time it doesn’t take much discernment or much time to spot a fool. Most of the time they’ve already made their public declaration, even if they didn’t use the direct words.

Folly speaks volumes. If you don’t want people to think you’re a fool, don’t act like one.

4. Folly Infiltrates in High Places (v.4)

It would be nice to think folly was relegated to folk in the lower classes, but folly often slips into high places.

1) It Causes Irate Reactions

4 If the anger of the ruler rises against you, do not leave your place, for calmness will lay great offenses to rest.

It may seem like verse 4 is completely disconnected from the first three verses and a number of commentators would agree. In addition, verses 5-7 return to a less proverbial form and seem out of place. But I think verse 4 does fit the context and that the story in verses 5-7 support the point in verse 4.

So how does verse 4 fit with verses 1-3? Verse 4 gives counsel on how to deal with a foolish authority without being a fool yourself.

True, the word fool or folly is not found in verse 4. However, based on the context of the paragraph and the broader context of wisdom literature (like the book of Proverbs and even the rest of Ecclesiastes) I think there’s good reason to suspect that the authority (not necessarily the king like in chapter 8, but a ruler of some sort) in this case is acting like a fool. It is also true that the typical response to a foolish authority is foolish.

Most of the time–though not all–anger is found in fools. Many men who get angry are being foolish (I know, I’ve been one of them). For example, Solomon said,

Be not quick in your spirit to become angry, for anger lodges in the bosom of fools. (Ecclesiastes 7:9)

It’s possible you could have done something to provoke the ruler to anger. But if you had done something really wrong it’s unlikely that you’ll be excused for that wrong just by being calm. But if the ruler’s anger is undeserved, if his anger sprouts from his own folly, then perhaps it’s possible to soothe his anger by remaining cool and collected.

The foolish reaction is to storm off in a huff, so do not leave your place. That is equally imprudent. Don’t stomp off in a fit, that only makes the boss more irate.

2) It Causes Irrational Decisions/Appointments

That’s not the only connection between fools and authority. Verse 5-7 are a story of the error of fools set in high places.

5 There is an evil that I have seen under the sun, as it were an error proceeding from the ruler: 6 folly is set in many high places, and the rich sit in a low place. 7 I have seen slaves on horses, and princes walking on the ground like slaves.

The word error “normally designates a mistake that comes about through negligence, forgetfulness, or by accident” (Longman, p.242). “To have a fool on your team is bad enough–but to make him team leader is a catastrophe” (Winter, p.129). Though they don’t deserve to be there, though apparently there were more qualified people to fill the role, fools get appointed to positions. On the other hand men with resources (the rich and princes) don’t always get the job, sometimes fools and slaves do. It’s not right, in fact it’s irrational.

But don’t be a fool, and don’t respond foolishly to those who are.

Conclusion

As you discuss in your small groups this morning, consider these questions:

• How serious are you about avoiding folly? Do you care about your reputation?
• Does your heart lean to the right or to the left? How do you know? What kind of signal are you broadcasting? What would others say?
• What kind of problems come when fools are in authority? How do you deal with fools (in authority)?