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Ecclesiastes, part 26, Wise and Foolish Leadership

Ecclesiastes 9:14, 15 gives us a short parable:

¹⁴ There was a small city with few men in it and a great king came to it, surrounded it and constructed large siegeworks against it. ¹⁵ But there was found in it a poor wise man and he delivered the city by his wisdom. Yet no one remembers that poor man.

These verses form a self-contained wisdom tale that illustrates the truths just stated in verses 11–13: outcomes are uncertain, timing is uncontrollable, yet wisdom still matters. Koheleth describes a small city besieged by a great king. The city is facing inevitable destruction, and salvation comes not through armies or power, but through “a poor wise man.” His wisdom delivers the city, averts catastrophe. And achieves what force could not.

This shows that wisdom has real power—even over death and war—“Yet no one remembered that poor man.” Koheleth shows that wisdom can succeed without recognition, that wisdom often remains anonymous, and that value does not guarantee reward or lasting honor.

Ecclesiastes 9:16-18 gives Koheleth’s conclusion:

¹⁶ So I said, “Wisdom is better than strength.” But the wisdom of the poor man is despised, and his words are not heeded. ¹⁷ The words of the wise heard in quietness are better than the shouting of a ruler among fools. ¹⁸ Wisdom is better than weapons of war, but one sinner destroys much good.

Wisdom is greater than strength or power, but most people do not recognize this. Instead, they seek power and despise wisdom. It implies that power gains wealth, while wisdom offers only poverty. Verse 17 is one of Qoheleth’s sharpest observations: wisdom speaks softly, folly shouts, and authority often prefers noise to truth. He who speaks the loudest gains the most attention. Or, as we would say today, “the squeaky wheel gets the grease.”

In verse 18 Koheleth ends the parable with tension unresolved. Wisdom can save a city, but a single act of folly can unravel it. This reinforces the book’s realism. Goodness is fragile. Through it all, Koheleth does not idolize wisdom nor does he abandon it.

The Wisdom of God

In 1 Corinthians 1 and 2, Paul contrasts the wisdom of God with the wisdom of men. Each side believes the other’s wisdom is foolishness. A crucified Messiah is foolishness to the world, but it is the wisdom of God to pay for the sin-debt of the world. A suffering servant (Isaiah 53) is an oxymoron to those who seek power. When God sends His word through a rejected prophet, foolish religious leaders despise his wisdom in favor of power.

The wisdom of God requires spiritual eyes and ears, because it is unrecognized, ignored, and despised by those who remain soulish and mortal. Yet its value does not depend on men’s acceptance, and it stands the test of time.

The Power of Foolishness

In Ecclesiastes 10:1, Koheleth opens with a proverb built on disproportion.

¹ Dead flies make a perfumer’s oil stink, so a little foolishness is weightier than wisdom and honor.

Perfumed oil represents something carefully crafted, costly, and refined—yet tiny dead flies can corrupt the whole mixture. The point is not that wisdom is fragile, but that reputation is. A single act of folly can undo years of honor.

Two ideas are at work: (1) folly has a corrupting effect greater than its size, and (2) Public perception matters. Wisdom and honor are socially recognized goods, and folly is often remembered longer than virtue. This verse anticipates later biblical warnings about “leaven” corrupting the whole lump (Galatians 5:9). This is how life works.

A Fool’s Trajectory

Ecclesiastes 10:2 says,

² A wise man’s heart directs him toward the right, but the foolish man’s heart directs him toward the left.

“Right” and “left” are symbolic, not political. In biblical idiom, Right points to strength, favor, or mercy (in a legal sense). Left points to weakness, disadvantage, or legal judgment.

The heart (לֵב, lev) is the seat of judgment and will, not just emotion. Wisdom shapes direction, not merely knowledge. The fool isn’t ignorant of facts; he lacks proper orientation and direction. Koheleth is emphasizing inner disposition rather than isolated acts. Folly is not accidental—it has a trajectory.

Ecclesiastes 10:3 says,

³ Even when the fool walks along the road, his sense is lacking, and he demonstrates to everyone that he is a fool.

The fool advertises himself. Wisdom often goes unnoticed. Yet folly is self-revealing. The image of walking on the road suggests ordinary life, not extreme situations. Even in mundane settings, the fool’s lack of discernment becomes visible.

There’s irony here: the fool thinks he is competent, but his behavior betrays him. This matches Proverbs’ theme that folly is noisy and public, while wisdom enjoys quiet strength.

Wisdom is Calm Under Pressure

Ecclesiastes 10:4 says,

⁴ If the ruler’s temper rises against you, do not abandon your position, because composure allays great offenses.

This is practical court wisdom. “Do not abandon your position” means do not react impulsively—don’t resign, rebel, or escalate. Calmness (or composure) functions as a political survival skill. Koheleth is not endorsing tyranny; he’s observing reality: Power is often irrational. Emotional restraint can neutralize even serious accusations.

Wisdom here is self-control under pressure, not moral idealism. He offers sober counsel for navigating a corrupt world. Wisdom doesn’t eliminate injustice; it helps one survive and discern within it.

Foolish Governance

Ecclesiastes 10:5-7 says,

⁵ There is an evil I have seen under the sun, like an error which goes forth from the ruler—⁶ folly is set in many exalted places while rich men sit in humble places. ⁷ I have seen slaves riding on horses and princes walking like slaves on the land.

This verse introduces a new observation: misrule. The “error” is not a moral lapse alone but an inversion—authority that poorly distributes honor and responsibility. The word “error” suggests misjudgment or misallocation rather than wicked intent. Koheleth labels this an evil under the sun because it violates the expected moral and social order. Human governance is flawed. Bad outcomes often come from incompetence at the top, not merely from malice.

In verse 6, “rich” does not merely mean wealthy; it points to those rich in ability, experience, or merit. The disorder reverses meritocracy. The unqualified are elevated, while the capable are sidelined. This recalls Isaiah’s critique of leadership inversion, which in that case was ordered by God to judge the people with foolish leadership. Isaiah 3:4, 5 says,

⁴ And I will make mere lads their princes, and capricious children will rule over them, ⁵ and the people will be oppressed, each one by another, and each one by his neighbor; the youth will storm against the elder and the inferior against the honorable.

Whereas Isaiah attributes such foolish rulers to divine judgment, advocating repentance that could reverse the situation, Koheleth makes no appeal to reform—only recognition of that which is observable. A good example is the foolishness of Solomon’s son and successor, Rehoboam, whose foolish decision to raise taxes brought about the prophesied split in the Kingdom (1 Kings 12:14-16).

The horses in verse 7 symbolize authority and honor in this case. Servants riding while princes walk is a visual parable of misplaced power. Koheleth does not say this is unjust in theory; he says he has seen it. His concern is not ideology but reality: status no longer corresponds to wisdom or preparation.

Wise and Foolish Labor

Ecclesiastes 10:8, 9 says,

⁸ He who digs a pit may fall into it, and a serpent may bite him who breaks through a wall. ⁹ He who quarries stones may be hurt by them, and he who splits logs may be endangered by them.

Here the focus shifts from rulers to ordinary labor and action. These are not punishments for sin but occupational hazards. Effort itself carries risk. The imagery emphasizes unintended consequences: you can be harmed by the very work you initiate.

In verse 9 Koheleth generalizes the principle: every productive act has built-in danger. Progress costs something. This is not pessimism but realism—work requires alertness, foresight, competence, and respect for limits.

Ecclesiastes 10:10 says,

¹⁰ If the axe is dull and he does not sharpen its edge, then he must exert more strength. Wisdom has the advantage of giving success.

This proverb highlights preparation over brute force. Wisdom is efficiency, not mere strength. A dull tool wastes energy; foresight conserves it. This is one of Koheleth’s clearest affirmations of wisdom’s value in laboring with wisdom.

Ecclesiastes 10:11 says,

¹¹ If the serpent bites before being charmed, there is no profit for the charmer.

Timing matters. Skill applied too late is useless. It is better to have wise foresight than to resort to a last-minute rescue plan to fix the damage.