The Pulpit Commentary — Ecclesiastes — Section 269

I. FOLLY MAY FOR A TIME BE CONCEALED. A grave countenance, a staid demeanour, a reticent. habit, may convey:the impression of wisdom which does not exist. Men nro disposed to take a favourable view of those occupying high station, and even of those possessing great estates. The casual acquaintances of meu who are slow and serious in speech, or are exalted in rank, often credit them with ,visdoro, when there hne been no proof of its existence. II. FOLLY WILL CERTAINLY, SOONER OR LATER, BE REVEALED DY CIRCUMSTANCES, A lit tic folly is the ill sa,·our that vitiates the perfume. The understanding of the fool failcth him while he walketh by the way. 'l'he test is sure to be applied .which will pro"V~ !'"hetl~er the coin is genuine or counterfeit.. The hollow reputation must collapse . .A. cnt.1cal time comes when coun~el has to be.given, when action has to be taken and at such a time the folly of the pompous and pretentious fool is made manifest t~ e.11. Sounding phraseology may impose upon men for a season ; but there are occasions when something mure than words is needed, and ·such occasions reveal the emptiness and vanity of the foolish. Pedantry is not learning, profession is not religion, pretence is not reality ; neither can the show be, for any length of time, taken for the substance. Ill. FOLLY, T.ll.US EXPOSED, DESTROYS A MAN'S REPUTATION AND INFLUENCE. '1.'he revulsion is sudden aud complete, and ma.y even go to unreasonable lengths. It is presumed that, because the highest expectations have been disappointed, not even the slightest respect or confidence is justifiable. .A little folly outweighs wisdom and honour. APPLICATION. The chief lesson of this passage is the value of sincerity, thorough- ness, ancl genuineness of character. It is not every man who has the knowledge, the natural in~ight, the large experience of life, which go to make up wisdom.• But no man need pretend to be what be is not; no man need proclaim himself a sage or :a mentor; no mau need claim for himself the deferential regard and homage of others. He who wiU order his way by such light as he can gain by reflection, by the study of the Scriptures, and by prayer, will not go far astray. Sincerity and modesty may not gain a temporary reputation for profundity of wisdom; but they will not expose their possessor to the humiliation and shame of him who, professing himself to be wise, becomes manifest to all men as a fool.-,T. Ver. 4.-..4 pacifying spirit. The circumstances which, eugge'sted this, admonition were special ; we seem to be introduced to the court of a powerful and arbitrary O,iental soverei:,.'ll. The caprice and injustice of the monarch ·arouses the indignation of the courtier, wbo is ready to rise in resentment and anger. llut the counsel is gi,·en, "Leave not thy place." Resentment fans the flame uf wrath; submission assuages it. "Yielding alfayeth great offences." . Now, the circumstances apply only tu a few, but the principle which they suggest is of wide and general application. A submissive and pacificatury spirit promotes harmony. •• 1. MEN MUBT EXPECT TO ENCOUNTER ANGER AND ARROGANCE FROM THEIR FELLOW- l1EN. Those "·ho occnpy positions of authority expect deferenc(;l from their -inferiors. Birth, rank, station, are apt to foster an arbitrary habit in their possessors. .And whilst there are many and beautiful exceptions to this rule, especially ow.ing to the influence of Christ's example and spirit, it is not to be questioned that arrogance is tho special fault of the uflicially great. II . .A1'GER AND AllROGANCE NATURALLY AROUSE RESENTMENT. We are so coneti- tut,d that, apart from the controlling and restraining influence of reason and religious principles, we return blow fur blow. Auger en kindles anger, as flint and steel enkindle fire. Hence words are spoken which may never be forgotten, and may ever be regretted; estrangements take place which may lead to bitter feuds; blows may follow, or duels, or war. III. THE WISDOM AND THE DUTY OF SELF-CONTROL. The common proverb is, " It ia.kes two to make a quarrel." Because offence is given, offence need not be taken·; because injury and insult are inflicted, it does not of necessity follow that they 11hould be avenged. Several motives concur to rn,train resentment. 1. Self-respect. Tho man who loses temper and self-command, upon subsequent reflection, feels himself so much less a man; he despises hiU1Self. 2. Prudence. '£his is the mot~v.e s~ecially 1 elied upon in this passage. In dealing with " the ruler," whose spmt nsos up CB, X, 1-20,] ECCLESIASTES ; OR, THE PREACHER. 263