Smoodock's Blog

In Ecclesiastes 10:8-9 the Teacher mentions four dangerous occupations that could result in hurting the laborer, implying the labor involved in one’s occupation entails a certain amount of risk taking in order to accomplish the desired result. In other words, the hazards entailed in performing one’s labor could result in the loss of life or damage to one’s person in one way or another. Moreover, the context doesn’t suggest moral evil or wickedness. One would have to read that into the text in order to find it there. For example, to dig a pit for the purpose of capturing or slaying an animal involves the risk of oneself falling into the pit and getting hurt. Moreover, if a man were to tear down a decaying wall that was built for the protection of his fruit or livestock could result in disaster, if a serpent, hiding in one of the decayed crevices, strikes out at him to his hurt and possible death (Ecclesiastes 10:8). Additionally, a stonecutter runs the risk of losing fingers, or perhaps a limb and even his own life through his occupation, and he who cuts or splits wood is similarly endangered in the labor in which he is occupied (Ecclesiastes 10:9).

In pointing out the possible tragedy resulting from being employed in dangerous occupations, the Teacher implies that the wise would take the precautions necessary to avoid losing life or limb, while he is thereby engaged. That said, are we to assume the Teacher has only one’s everyday labor in mind, or is the possibility of one taking part in dangerous clandestine activity for what is esteemed to be a good purpose also implied? Remembering the theme of this part of the Teacher’s thesis concerns the unfathomable good destroyed by a fool (Ecclesiastes 9:18), folks, which may include the wise, see themselves as powerless under the oppression of a foolish ruler (Ecclesiastes 10:5-7). One may draw the conclusion that these folks may take the matter into their own hands. While this, in itself, may not be an act of rebellion in the matter of the Lord’s table (cp. Ecclesiastes 3:1-8), to attempt to change the times and the seasons, even for a good purpose, involves a risk. In other words, the end result is not guaranteed to be either successful or to improve one’s lot.

The Teacher implies that in digging the pit for the enemy (the fool who is king), one endangers his own life. Moreover, by tearing down the decaying wall of protection one presently has, the cutting and removing of new stones for the foundation of a new and better fate is itself dangerous, so a better life isn’t guaranteed. Also, the splitting of new wood, which one might suppose would be used to offer one’s labor as a burnt offering to the Lord, as though one’s dangerous deed was in obedience to his will, one needs to pause and count the cost. Are we ready to lose what the Lord hasn’t necessarily blessed? Although our labor isn’t forbidden by the Lord, it doesn’t necessarily follow that our rising up against a foolish king is his will. We are powerless to change evil or undesired matters for a righteous, presumably just, purpose (cp. Ecclesiastes 3:1-10; Daniel 7:25).

The tools needed to dig the pit, remove the wall, cut new stones and split the wood need to be sharp. Otherwise, it takes more effort to get the job done. In other words, more lives would be endangered in the process, unless the matter were done wisely (Ecclesiastes 10:10), for just as a serpent (the foolish king) that was not enchanted would strike out to one’s hurt, so, too, following an unwise leader (H1167) a babbler (H3956)[1] who would replace the king would be no better (Hebrews 10:11).

What one says has weight, whether wise or foolish. Surely, wisdom is precious and to act wisely in all dangerous matters is a good thing. However, the fool who attempts a dangerous undertaking will destroy himself and others, as well. Therefore, one’s speech, or reasoning, is important, whether he is wise or a fool (Ecclesiastes 10:12). What, then, should be done? The way of the fool can be known, because from the very beginning of a dangerous undertaking a fool’s words are foolish (Ecclesiastes 10:13), and he won’t grow wiser as the dangerous plan unfolds, because his words are full of evil (H7451) and madness (H1948). Earlier the Teacher reminded us that the hearts of the sons of men are full of evil (H7451) and madness (H1947) is in their hearts, while they live (Ecclesiastes 9:3). Therefore, how would removing one fool and replacing him with another improve one’s lot in life (cp. Ecclesiastes 10:14)?

Therefore, the Teacher concludes this part of his thesis with: “the labor of the fool is wearisome,” because he doesn’t naturally understand how to walk in the city (life), and the fool in this context includes all, because all are naturally without God (Ecclesiastes 10:15). The times and the seasons of the Lord are beautiful in their own way (Ecclesiastes 3:1, 11), and to desire improvement of one’s state requires forethought and concern. So, whether it be so dangerous an undertaking as rising up against the king or simply changing one’s employment or moving to a different location, one simply doesn’t know, if the change would be an improvement. Life isn’t fair, and one exchanges his problems here for a whole new set of problems over there. How is he able to predict what he desires would improve his lot (Ecclesiastes 10:14)? Therefore, an accounting of the cost before an undertaking is very important.

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[1] Both Hebrew words (H1167 & H3956) are translated together as “babbler” in the text.