Ecclesiastes 10:6

"Folly is set on great heights, and the rich must sit in lowliness. I have seen servants upon horses, and princes like servants walking on foot." The word הסּכל (with double seghol, Aram. סכלוּ) is used here instead of those in whom it is personified. Elsewhere a multiplicity of things great, such as עמּים, מים, and the like, is heightened by רבּים (cf. e.g., Psa 18:17); here "great heights" are such as are of a high, or the highest degree; rabbim, instead of harabbim, is more appos. than adject. (cf. Gen 43:14; Psa 68:28; Psa 143:10; Jer 2:21), in the sense of "many" (e.g., Ginsburg: "in many high positions") it mixes with the poetry of the description dull prose. (Note: Luzz. reads נתן: "Folly brings many into high places." The order of the words, however, does not favour this.) 'Ashirim also is peculiarly used: divites = nobiles (cf. שׁוע, Isa 32:5), those to whom their family inheritance gives a claim to a high station, who possess the means of training themselves for high offices, which they regard as places of honour, not as sources of gain. Regibus multis, Grotius here remarks, quoting from Sallust and Tacitus, suspecti qui excellunt sive sapientia sive nobilitate aut opibus. Hence it appears that the relation of slaves and princes to each other is suggested; hoc discrimen, says Justin, 41:3, of the Parthians, inter servos liberosque est quod servi pedibus, liberi nonnisi equis incedunt; this distinction is set aside, princes must walk 'al-haarěts, i.e., beregel (beraglēhěm), and in their stead (Jer 17:25) slaves sit high on horseback, and rule over them (the princes), - an offensive spectacle, Pro 19:10. The eunuch Bagoas, long all-powerful at the Persian Court, is an example of the evil consequences of this reversal of the natural relations of men.

This chapter seems to be like Solomon's proverbs, a collection of wise sayings and observations, rather than a part of his sermon; but the preacher studied to be sententious, and "set in order many proverbs," to be brought in in his preaching. Yet the general scope of all the observations in this chapter is to recommend wisdom to us, and its precepts and rules, as of great use for the right ordering of our conversation and to caution us against folly. I. He recommends wisdom to private persons, who are in an inferior station. 1. It is our wisdom to preserve our reputation, in managing our affairs dexterously (Ecc 10:1-3). 2. To be submissive to our superiors if at any time we have offended them (Ecc 10:4). 3. To live quiet and peaceable lives, and not to meddle with those that are factious and seditious, and are endeavouring to disturb the government and the public repose, the folly and danger of which disloyal and turbulent practices he shows (Ecc 10:8-11). 4. To govern our tongues well (Ecc 10:12-15). 5. To be diligent in our business and provide well for our families (Ecc 10:18, Ecc 10:19). 6. Not to speak ill of our rulers, no, not in secret (Ecc 10:20). II. He recommends wisdom to rulers; let them not think that, because their subjects must be quiet under them, therefore they may do what they please; no, but, 1. Let them be careful whom they prefer to places of trust and power (Ecc 10:5-7). 2. Let them manage themselves discreetly, be generous and not childish, temperate and not luxurious (Ecc 10:16, Ecc 10:17). Happy the nation when princes and people make conscience of their duty according to these rules.