Ecclesiastes 10:13

10:11-15 There is a practice in the East, of charming serpents by music. The babbler's tongue is an unruly evil, full of deadly poison; and contradiction only makes it the more violent. We must find the way to keep him gentle. But by rash, unprincipled, or slanderous talk, he brings open or secret vengeance upon himself. Would we duly consider our own ignorance as to future events, it would cut off many idle words which we foolishly multiply. Fools toil a great deal to no purpose. They do not understand the plainest things, such as the entrance into a great city. But it is the excellency of the way to the heavenly city, that it is a high-way, in which the simplest wayfaring men shall not err, Isa 25:8. But sinful folly makes men miss that only way to happiness.

The beginning of the words of his mouth is foolishness,.... As soon as ever he opens his mouth, he betrays his folly; the first word he speaks is a foolish one; or it is from the abundant folly in his heart that he speaks, which is the source and spring of all his foolish talk; and the end of his talk is mischievous madness; to himself and others; as he goes on, he appears more and more foolish, and yet more confident of his own wisdom; and is resolutely set on having his own way and will; grows warm, and is violently hot, to have his own words regarded; and, if contradicted, is like a madman, scattering arrows, firebrands, and death; his talk from first to last is a circle of folly; and, though it begins with something weak, and may seem innocent, yet it ends and issues in wickedness and madness, in rage and wrath, in oaths and curses.

13 . The beginning of the words of his mouth is foolishness ] The words point, with a profound insight into human nature, to the progress from bad to worse in one who has the gift of speech without discretion. He begins with what is simply folly, unwise but harmless, but “ vires acquirit eundo ” he is borne along on the swelling floods of his own declamatory fluency, and ends in what is “mischievous madness.” He commits himself to statements and conclusions which, in his calmer moments, he would have shrunk from. As has been said of such an orator or preacher, without plan or forethought, he “goes forth, not knowing whither he goeth.”

Verse 13. - The beginning of the words of his mouth is foolishness . A confirmation of the last clause of the preceding verse. The fool speaks according to his nature. "As saith the proverb of the ancients, Out of the wicked cometh forth wickedness" ( 1 Samuel 24:13 ; cutup. Proverbs 15:2 ; Isaiah 32:6 ). As soon as he opens his month he utters folly, unwisdom, silliness. But he does not stop there. The end of his talk is mischievous madness. By the time he has finished, he has committed himself to statements that are worse than silly, that are presumptuous, frenzied, indicative of mental and moral depravity. Intemperate language about the secrets of God's providence and the moral government of the world may be intended. Some think that the writer is still alluding to dangerous talk concerning a tyrannical ruler, seditious proposals, secret conspiracies, etc. The text itself does not confirm such notion with any certainty. Ecclesiastes 10:13

"The beginning of the words of his mouth is foolishness; and the end of his mouth is mischievous madness." From folly (absurdity) the words which are heard from a fool's mouth rise to madness, which is compounded of presumption, wantonness, and frenzy, and which, in itself a symptom of mental and moral depravity, brings as its consequence destruction on himself ( Proverbs 18:17 ). The adjective רעה is as in רע חלי, which interchanges with רעה חו Ecclesiastes 6:2 ; Ecclesiastes 5:12 , etc. The end of his mouth, viz., of his speaking, is equals the end of the words of his mouth, viz., the end which they at last reach. Instead of holeloth, there is here, with the adj. following, holeluth, with the usual ending of abstracta. The following proverb says how the words of the fool move between these two poles of folly and wicked madness: he speaks much, and as if he knew all things.

Ecclesiastes 10:8-10, caution in acting; Ecclesiastes 10:11 and following verses, caution in speaking. 12. gracious —Thereby he takes precaution against sudden injury (Ecclesiastes 10:11). swallow up himself —(Proverbs 10:8, 14, 21, 32; 12:13; 15:2; 22:11). 13. Illustrating the folly and injuriousness of the fool's words; last clause of Ecclesiastes 10:12. 14. full of words —(Ecclesiastes 5:2). a man cannot tell what shall be —(Ecclesiastes 3:22; 6:12; 8:7; 11:2; Proverbs 27:1). If man, universally (including the wise man), cannot foresee the future, much less can the fool; his "many words" are therefore futile. 15. labour … wearieth —(Isaiah 55:2; Habakkuk 2:13). knoweth not how to go to the city —proverb for ignorance of the most ordinary matters (Ecclesiastes 10:3); spiritually, the heavenly city (Psalms 107:7; Matthew 7:13, 14). M AURER connects Ecclesiastes 10:15 with the ## following verses. The labor (vexation) caused by the foolish (injurious princes, Ecclesiastes 10:4-7) harasses him who "knows not how to go to the city," to ingratiate himself with them there. English Version is simpler. 16. a child —given to pleasures; behaves with childish levity. Not in years; for a nation may be happy under a young prince, as Josiah. eat in the morning —the usual time for dispensing justice in the East (Jeremiah 21:12); here, given to feasting (Isaiah 5:11; Acts 2:15). 17. son of nobles —not merely in blood, but in virtue, the true nobility (So 7:1; Isaiah 32:5, 8).

(13) Gave my heart. —The phrase occurs again in this book ( Ecclesiastes 1:17 ; Ecclesiastes 7:25 ; Ecclesiastes 8:9 ; Ecclesiastes 8:16 ) and often elsewhere. (See Daniel 10:12 ; 2Chronicles 11:16 , &c) The heart among the Hebrews is regarded as the seat, not merely of the feelings, but of the intellectual faculties, and so the word is constantly used in what follows. “I gave my heart” is the same as “I applied my mind.” To seek.—Deuteronomy 13:14; Leviticus 10:16. Search out.—Numbers 14:36; Numbers 14:38; Ecclesiastes 7:25. Travail.—The word occurs again in this book (Ecclesiastes 2:23; Ecclesiastes 2:26; Ecclesiastes 3:10; Ecclesiastes 4:8; Ecclesiastes 5:3; Ecclesiastes 5:14; Ecclesiastes 8:16) but no-where else in the Old Testament, though kindred forms are common. The word itself is common in Rabbinical Hebrew, in the sense of business. “To afflict them” (margin). This is too strong a translation; better, to travail therein.