Ecclesiastes 10:14
A fool also is full of words: a man cannot tell what shall be; and what shall be after him, who can tell him?
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(14) A man cannot tell.—This thought occurs repeatedly in this book. (See reff.) The connection here would be better seen if the clause were introduced with “and yet.” The fool’s courageous loquacity is contrasted with the cautious silence which experience of his ignorance has taught the wise man.

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.Full of words - Confident talking of the future is indicated rather than mere loquacity. Compare James 4:13. 14. full of words—(Ec 5:2).

a man cannot tell what shall be—(Ec 3:22; 6:12; 8:7; 11:2; Pr 27:1). If man, universally (including the wise man), cannot foresee the future, much less can the fool; his "many words" are therefore futile.

Full of words; either,

1. Talkative. Or,

2. Forward to promise and brag what he will do, which is the common practice of foolish men; he is a man of words, as we use to say. Who can tell him? these words contain either,

1. A inimical representation of his folly in using vain repetitions of the same words, such as those,

a man cannot tell, & c., and who can tell, &c. Or,

2. A confutation of folly in promising or boasting of things which are wholly out of his power; for what shall be no man can either himself foreknow, or learn it from others.

A fool also is full of words,.... Or, "multiplies words" (y). Is very talkative, says the same thing over and over again; uses an abundance of waste words, that have no meaning in them; utters every thing that comes uppermost, without any order or judgment; affects to talk on every subject, whether he knows anything of it or not; and will engross all the conversation to himself, though of all in company the most unfit for it;

a man cannot tell what shall be; and what shall be after him who can tell him? what the fool is talking of; what is the drift of his discourse; or where it will end, and what he will bring it to, it is so noisy, confused, and incoherent: or no man can tell future things, or what will come to pass; nor can any man inform another of future events; and yet a fool boasts and brags of what he shall do, and what he shall have, as if he was master of the future, and knew for certain what would come to pass, which the wisest of men do not.

(y) "multiplicabit", Pagninus, Montanus; "multiplicat", Vatablus, Mercerus, Drusius, Amama, Gejerus, Rambachius, Cocceius.

A fool also is full of words: a man cannot tell what shall be; and what shall be after him, who can tell him?
14. A fool also is full of words] Literally, multiplies words. The introduction of “a man” is not an idle pleonasm. The “man” is not the “fool,” but the fool forgets the limitations of human knowledge, as to what lies in the near future of his own life, or the more distant future that follows on his death, and speaks as if it all lay before him as an open scroll. The point of the maxim is like that with which we have become familiar in the region of political prediction in the words “Don’t prophesy unless you know.” Boasting of this kind, as regards a man’s own future, finds its reproof, as in the wisdom of all ages, so especially in the teaching of Luke 12:16-20; James 4:13-16.

Verse 14. - A fool also is full of words. The word for "fool" here is oaks/, which implies a dense, confused thinker. Alive the word was kesil, which denotes rather the self-confidence of the dull and stupid man. Moreover the fool multiplieth words. He not only speaks foolishly, but he says too much (cutup. Ecclesiastes 5:2). It is not mere loquacity that is here predicated of the fool, though that is one of his characteristics, but, as-the rest of the verse shows, the prating of things about which he knows nothing. He talks as though he knew everything and there were no limitation to human cognition. A man cannot tell what shall be. And yet, or although, no man can really predict the future. The fool speaks confidently of such things, and thereby proves his imbecility. Instead of "what shall be," the Septuagint has, Τί τὸ γενόμενον καὶ τί τὸ ἐσόμενον, "What has been and what shall be;" the Vulgate, Quid ante se fuerit, "What has been before him." This reading was introduced probably to obviate a seeming tautology in the following clause, And what shall be after him, who can tell? But this clause has a different signification from the former, and presents a closer definition. The future intended may be the result of the fool's inconsiderate language, which may have fatal and lasting consequences; or it may refer to the visitation of his sins upon his children, in accordance with the denunciation of Deuteronomy 5:9; Deuteronomy 29:20-22; or it may include the life beyond the grave. The uncertainty of the future is a constant theme; see Ecclesiastes 3:22; Ecclesiastes 6:11, 12; Ecclesiastes 7:14; Ecclesiastes 8:17; and compare Christ's parable of the rich fool (Luke 12:16-20), and St. James's warning in his Epistle (James 4:13-16). Ecclesiastes 10:14"And the fool maketh many words: while a man yet doth not know that which shall be; and what shall be when he is no more, who can show him that?" The vav at the beginning of this verse corresponds to the Lat. accedit quod. That he who in Ecclesiastes 10:12 was named kesil is now named hassachal, arises from this, that meanwhile sichluth has been predicated of him. The relation of Ecclesiastes 10:14 to Ecclesiastes 10:14, Geier has rightly defined: Probatur absurditas multiloquii a communi ignorantia ac imbecillitate humana, quae tamen praecipue dominatur apud ignaros stultos. We miss before lo-yeda' an "although" (gam, Nehemiah 6:1, or ki gam, Ecclesiastes 8:12); the clause is, after the manner of a clause denoting state or condition, subordinated to the principal clause, as at Psalm 5:10 : "an open grave is their throat יח לשׁ, although they smooth their tongue, i.e., speak flatteringly." The lxx, Syr., Symm., and Jerome seek to rectify the tautology id quod futurum est et quod futurum est (cf. on the other hand, Ecclesiastes 8:7), for they read יה ... מה שהיה. But the second quod futurum certainly preserves by מאץ its distinguishing nearer definition. Hitzig explains: "What is done, and what after this (that is done) is done." Scarcely correctly: aharav of the parallel passage, Ecclesiastes 6:12, cf. Ecclesiastes 7:14; Ecclesiastes 9:3, requires for the suffix a personal reference, so that thus meaharav, as at Deuteronomy 29:21, means "from his death and onwards." Thus, first, the knowledge of the future is denied to man; then the knowledge of what will be done after his death; and generally, of what will then be done. The fool, without any consciousness of human ignorance, acts as if he knew all, and utters about all and everything a multitude of words; for he uselessly fatigues himself with his ignorance, which remains far behind the knowledge that is possible for man.
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