◄ Ecclesiastes 10:13 ►
The beginning of his talk is folly, and the end of his speech is evil madness.
Sermons
The Wholesome Influence of Wisdom and the Baneful Effects of FollyJ. Willcock Ecclesiastes 10:2-15
The Obtrusiveness and the Condemnation of FollyD. Thomas Ecclesiastes 10:11-15














Pulpit Commentary Homiletics
The Obtrusiveness And The Condemnation Of Folly
Ecclesiastes 10:11-15
D. Thomas
Although some of the language employed in this passage is unquestionably obscure, the general tenor of it is clear enough. The contrast which is drawn between wisdom and folly is what we meet with, under other forms, in other portions of the book, and the exposure and censure of the thoughts and the ways of the fool are fitted to warn the young against forsaking the rough but safe paths of true wisdom.

I. FOLLY IS SHOWN IN THE UNNECESSARY MULTIPLICATION OF WORDS. Fools speak when there is no occasion, when they have nothing to say, or when they have already said all that was needful.

II. FOLLY REVEALS ITSELF, THOUGH WITHOUT PROVOCATION. It cannot be concealed; it is obtrusive and glaring. The fool is his own enemy: "his lips will swallow up himself."

III. FOLLY IS DISPLAYED IN DOGMATIC UTTERANCES UPON MATTERS WHICH ARE BEYOND HUMAN KNOWLEDGE. There are many subjects upon which modesty and reticence are required by wisdom. Especially is this the case with regard to the future. But it is presumed in this passage that the fool will not restrain himself from pronouncing upon what is beyond human knowledge or human prescience.

IV. FOLLY IS WEARISOME TO THOSE WHO WITNESS THE WORKS AND WHO LISTEN TO THE WORDS BY WHICH IT REVEALS ITSELF.

V. FOLLY IS MANIFESTED IN INCOMPETENCY FOR THE MANAGEMENT OF PUBLIC AFFAIRS, The fool "knoweth not how to go to the city," i.e. how to transact public business, and to give advice regarding civic action.

VI. FOLLY IS SURE TO ISSUE IN MISCHIEF AND DISASTER. It is sometimes represented that fools can do no harm; that real mischief is wrought by malice, by criminal designs and actions. But a careful inquiry into the facts would show that very much of the evil that afflicts society is brought to pass by mere folly. The Hebrews and the Greeks were agreed in representing wisdom as a cardinal virtue. It is men's duty to cultivate wisdom. If they neglect to do so, it matters not that they have no criminal intentions; the absence of wisdom must needs lead to conduct which will involve themselves and others in much suffering, and even in terrible calamities. - T.

Biblical Illustrator
If the iron be blunt, and he do not whet the edge, then must he put to more strength. &&&
Ecclesiastes 10:10
The iron blunt, and the iron whetted
Homilist.
I. THE LESS FACILITIES IN WORK, THE GREATER IS THE STRENGTH REQUIRED. The woodman who has to hew the old oak with a blunt axe must throw more muscular energy into the stroke than if his instrument were keen.

1. This principle applies to secular work. The men who are placed in such temporal circumstances as seem to doom them to destitution, must, if they would overcome difficulties and rise, be strenuous in effort.

2. This principle applies to educational work. Thousands have so employed the bluntest iron, that they have become the greatest apostles in science, and the most distinguished masters in art. Do not find fault with thy mental tools. Use the bluntest iron with all thy might, and thou shalt rise.

3. This principle applies to religious work. Most unfavourable are the circumstances in which the millions are placed for the cultivation of a truly godly life. Albeit, though the "iron" of such a man be blunt, let him use it, and he will succeed.

4. This principle applies to evangelizing work.

II. PRACTICAL SAGACITY IN WORK SERVES TO ECONOMIZE STRENGTH. "Wisdom is profitable to direct."

1. Strength may be saved in commercial pursuits by a wise system of management. It is not the sweating bustler who does the most work in the world's trade; it is the man of forecast and philosophical measures.

2. Strength may be saved in governmental action by a wise policy.

3. Strength may be saved in self-improvement by a philosophic method.

4. Strength may be saved in the work of diffusing the Gospel by an enlightened policy.

(Homilist.)

God's provision concerning labour
H. Melvill, B. D.
1. It may have often struck you, as a very surprising feature in God's dealings with this earth, that though He has abundantly stored it with all the necessaries and comforts of civilized life, He has left both the discovery and employment of such materials dependent upon human industry and human ingenuity. The very metal mentioned in the text, to deprive the world of which would be to produce starvation, and which with mighty toil is wrung from the bowels of the earth, underwent many curious and necessary processes ere it came to the husbandman in the form of a plough. God no more directed men where to find, than how to prepare the iron. tie only furnished them with faculties to discover the substance, and placed them in circumstances favourable to their development. Each man was left to his own ingenuity and industry; and after having experienced the benefit of these discoveries themselves, they naturally communicated them to others. And how marvellously has discovery gone on from age to age! how have new properties been discovered, new errors been exploded, new theories established! But with all our admiration, which the boundless stores thus laid open to us are calculated to exercise, there does seem room for something of surprise that God should have allowed a vast amount of the most beneficial productions to be brought to light, not merely by patient investigation but entirely by accident, so that the world has long been actually ignorant of many blessings which lay within its reach. This has been singularly the case with medicines. You might have expected that, having made so merciful provision for the alleviation of human pain, God would not have left the world so long ignorant of the existence of such antidotes and remedies. Yet it is very observable how close an analogy there is between God's dealings in this respect, and those which relate to the scheme of salvation; for many ages God did not guide men, at least only a few, to the fountain open for sin and for uncleanness, and even now how many of the great mass of our race are kept in ignorance of the balm that is in Gilead. We may be sure there are some very wise ends, though not discoverable by us, subserved by this protracted concealment. And we cannot but observe a display of wisdom and benevolence in the arrangement by which our world has been peopled, by no moans inferior to that which furnished us with the treasures of the earth. If thousands of our race had been called into existence before science had been discovered, and the arts been invented, what could have resulted but universal wretchedness, inasmuch as every individual must have struggled with the ground for a disastrous subsistence, and have perpetually devoted himself to the warding off starvation! A beautiful thing in the present economy is that the labour of one man raises a sufficiency for numbers, and thus others devote themselves to various pursuit, and bring about the spectacle of a stirring and well-ordered community. But this is owing to the fact that the husbandman had the implements with which to work, whose manufacture is not to be procured and effected without much toil and thought and time. Man has not been left merely to his animal strength, but having been taught, as it were, not only to use the iron, but also to "whet its edge," he is enabled to accomplish single-handed what, on any other supposition, must have required the joint energies of a multitude of his kind. And as it was God's beneficent purpose to throw man, as it were, on his own industry and ingenuity, must we not always admit the goodness as well as the mercy of the appointment, through which it was ordered that there should be no excessive pressure on our race, but that we have been afforded time to advance in knowledge, equivalent to the increase and necessities of population? We have now taken a general view of the text, and one, we think, which has enabled us to survey Divine providence under a very interesting aspect. We will now bring before you more precise illustration of the passage, but still under such views as may best excite you to the observing the benevolence of God. It is a property, or we might rather say an infirmity of man, that he cannot give himself to incessant labour, whether it be bodily or mental, but what it soon causes him to seek relaxation and repose. The iron will grow blunt, if used a certain time; and if a man will then go on persevering in the using it, he must be prepared to the putting to more strength, which will certainly ere long bring about a total prostration, But if wisdom directeth him, so that he daily whet the edge by some lawful recreation, he may by God's help be enabled for a long time to retain both his strength and his usefulness. And however it may be in general, there is far more cause for fear that men will be too inert rather than too active, though cases of a contrary nature frequently occur, in which the caution most needed is, that they always "whet the edge." The proverbial saying which one so commonly hears, and which involves a great fallacy, "Better wear than rust," would almost seem to contradict the great principle of our text; just as though it were necessary that iron should rust out, if it is not rapidly worn out, whereas the truth is, that though by putting to more strength, the iron will be worn out, it will not be rusted out through whetting the edge, seeing that the whetting of the edge brightens what it sharpens And it is melancholy to think of what frequently happens in our seminaries of learning, where youths of high promise, of fine powers of imagination, and large capacities for science, sink beneath the pressure of an overtasked mind, working out for themselves an early grave, and depriving the world of the benefit which they might have conferred on it by their literature or their piety, through that constant and incessant use of the iron, and continued neglect of whetting the edge. And it is yet more melancholy to think how many of the ministers of Christ have destroyed themselves by devoting themselves to work with an uncalculating ardour. We have, therefore, to derive an important lesson from the text; a lesson, that it is as much our duty to relax when we feel our strength overtasked, as it is to persevere when we feel that strength sufficient.

2. The man who spends his Sabbath religiously, remembering that it is God's day, and therefore to be devoted to God's service, necessarily abstracts his mind from secular cares, and thus allows it to recover that tone and elasticity which must have been greatly injured under one continued uniform pressure. And far more than this; in studying the Scriptures and meditating on heaven, in attending the ministrations of the sanctuary, praying with all fervency of purpose, the man is securing to himself fresh supplies of grace, which may strengthen him for the trials and duties of the week: The iron was blunt, and had he attempted to proceed without interruption in his labour, he must then have put to more strength, and thus have disabled himself for the fulfilment of his duties; but he possesses wisdom, that wisdom which cometh from above, and this taught him to withdraw himself to God, and bidding farewell to earthly concerns, forget time in his anxiety for eternity. He has been brought into contact with heavenly things, and the attrition has sharpened him again for his earthly occupations, so that when "the iron" is brought into use, "its edge" is so powerfully sharp, that what seemed adamantine was divisible, and what seemed inseparable might be cleft.

(H. Melvill, B. D.)

Blunt tools: a counsel and consolation
M. G. Pearse.
The writer of this book had gone where the Blessed Master went, into the carpenter's shop. And there as he looked about him he saw this — that it is not always the man who works hardest who does most: that the workman who had a blunt tool must sharpen it, or he must work harder if he would keep pace with the others.

I. HERE IS A LESSON ON SERVICE. Iron is the very emblem of service. The stone age is prehistoric, uncivilized and savage; the golden age is but a dream; the iron age is the true age. Think of the plough, the sword, the thousand uses of iron; the huge machinery with which men master the earth and lighten labour, the modern shipping, and above all, in these later times, the pen. These things build up our civilization and our strength. Iron may stand as the fittest emblem of service. Shall the dead stones be capable of such high uses and such gracious ends, and are we alone to be of no account? Is there no power that can uplift us and enrich us for worth and blessedness? For us there must be possibilities of good and blessing. For us somewhere, somehow, there must be high ends and glorious purposes — the dullest, darkest, deadest of us. The iron is enough to proclaim it.

II. HERE IS A LESSON ON FITNESS FOR SERVICE. The iron gets blunt — that you cannot help. What you can help and must help is this — that it do not remain blunt. Let it be a matter of conscience with us that we be ever at our best for our Lord. Do you ask how shall the iron be sharpened? The wise man gives us the method. "Iron sharpeneth iron; so a man sharpeneth the countenance of his friend." In this lonely London the sight of a friendly face, the touch of a kindly hand, the sound of a cheery voice is a very whetstone of the spirit. Yet better than the man's prescription for dulness is contact and communion with the Friend of Friends, the Lord Himself. Nothing else will keep us fit for service. I can do all things through Christ which strengtheneth me. Contact and communion with Jesus Christ alone can keep us fit for service. Then, again, let there be a daily surrender of ourselves to Him for service.

III. SOME CONSOLATION FOR BLUNT FOLKS. If the iron be blunt, what then? Well, you must use more strength. Alas, some of us sigh within ourselves, "I am not made of fine material: I cannot take a keen edge: I am not one of your very clever people. No genius am I at anything, but only a plain blunt tool. I see the steel polished and graven; the flashing sword: and I know I shall never be like that." Well, make up for your dulness by your energy; and say, "If I have not so many gifts, I must get more grace. If I am lacking in skill and learning, I will be richer in love." Some tools are the better for not being oversharp. He who was the carpenter still needs hammers as well as chisels and planes. Only give thyself to Him.

(M. G. Pearse.)

Blunt axes
Homilist.
Solomon desires to impress upon us the truth of what a load of trouble a man may save himself by a little forethought. A little preparation, a little contrivance, will prevent in the end an enormous amount of work, whereas the neglect of common foresight must entail the waste of strength and time and toil.

I. TAKE EDUCATION. An uneducated child growing up into man's estate is a dull, stupid individual. He may get through a certain amount of labour, but it is only at the cost of a great expenditure of bodily strength. There are about him all the rules of science and mechanical laws, but not knowing them they cannot be used. A man who knows general principles can with a very little contriving apply those principles to almost everything he comes across. It is the man who knows the most who will make the best workman when he has learnt the trade. There is not a calling in life, from the ploughboy to the statesman, that may not be made more effective by the worker being educated in the general details of learning and science. The great error of the day is to suppose that general education may supersede particular training, and that if a child has been to school that therefore that child can turn his hand to anything.

II. TAKE MECHANICAL APPLIANCES. There is just as much work done in England in one day by the help of machinery as it would take five hundred millions of men to perform without. The reason is that as a nation we sharpen our axes before we begin to work. The perfection of mechanical appliances, the power of steam, impresses into man's service the forethought and preparation.

III. TAKE THE PRINCIPLES OF RELIGION. Some may say, What has all this subject to do with religion? Much every way. Religion teaches us how to live here as well as to be saved hereafter. There is one notable thing which we should do well to lay to heart, and that is that it is in Christian nations, and in Christian nations only, that true progress in arts and science and knowledge has its being. Heathen nations, such as China and India, are the same as they were 3,000 years ago. Semi-heathen nations, such as Italy, Spain, and Turkey, are careless, dissolute, and remain as they were. But, more than this, the subject applies to the welfare and salvation of our souls to a larger extent than we should at first suppose. If men go about the world — as, alas! too many do — like a lot of blunt axes, annoying their fellow-creatures with the unnecessary toil they take to accomplish the most simple acts, they do not exalt the religion they profess. Learning and wisdom are useful to the Christian, and they are necessary to the Christian.

(Homilist.)

People
Solomon
Places
Jerusalem
Topics
Beginning, Crime, Evil, Folly, Foolish, Foolishness, Grievous, Latter, Madness, Mischievous, Mouth, Talk, Talking, Wicked
Outline
1. observations of wisdom and folly
7. death in life
9. and the day of judgment in the days of youth, are to be thought on

Dictionary of Bible Themes
Ecclesiastes 10:13

     5401   madness

Ecclesiastes 10:12-14

     5547   speech, power of
     5575   talk, idle

Library
The Way to the City
'The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city.'--ECCLES. x. 15. On the surface this seems to be merely a piece of homely, practical sagacity, conjoined with one of the bitter things which Ecclesiastes is fond of saying about those whom he calls 'fools.' It seems to repeat, under another metaphor, the same idea which has been presented in a previous verse, where we read: 'If the iron be blunt, and he do not whet the edge, then must he put to more …
Alexander Maclaren—Expositions of Holy Scripture

Fences and Serpents
'... Whoso breaketh an hedge, a serpent shall bite him.'--ECCLES. x. 8. What is meant here is, probably, not such a hedge as we are accustomed to see, but a dry-stone wall, or, perhaps, an earthen embankment, in the crevices of which might lurk a snake to sting the careless hand. The connection and purpose of the text are somewhat obscure. It is one of a string of proverb-like sayings which all seem to be illustrations of the one thought that every kind of work has its own appropriate and peculiar …
Alexander Maclaren—Expositions of Holy Scripture

"For they that are after the Flesh do Mind,"
Rom. viii. s 5, 6.--"For they that are after the flesh do mind," &c. "For to be carnally minded is death, but to be spiritually minded is life and peace." There are many differences among men in this world, that, as to outward appearance, are great and wide, and indeed they are so eagerly pursued, and seriously minded by men, as if they were great and momentous. You see what a strife and contention there is among men, how to be extracted out of the dregs of the multitude, and set a little higher …
Hugh Binning—The Works of the Rev. Hugh Binning

Grace Abounding to the Chief of Sinners Or, a Brief Relation of the Exceeding Mercy of God in Christ, to his Poor Servant, John Bunyan
In this my relation of the merciful working of God upon my soul, it will not be amiss, if in the first place, I do in a few words give you a hint of my pedigree, and manner of bringing up; that thereby the goodness and bounty of God towards me, may be the more advanced and magnified before the sons of men. 2. For my descent then, it was, as is well known by many, of a low and inconsiderable generation; my father's house being of that rank that is meanest, and most despised of all the families in …
John Bunyan—Grace Abounding to the Chief of Sinners

Ecclesiastes
It is not surprising that the book of Ecclesiastes had a struggle to maintain its place in the canon, and it was probably only its reputed Solomonic authorship and the last two verses of the book that permanently secured its position at the synod of Jamnia in 90 A.D. The Jewish scholars of the first century A.D. were struck by the manner in which it contradicted itself: e.g., "I praised the dead more than the living," iv. 2, "A living dog is better than a dead lion," ix. 4; but they were still more …
John Edgar McFadyen—Introduction to the Old Testament

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