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Ecclesiastes
Chapter Ten
New King James Version (NKJV)
INTRODUCTION TO ECCLESIASTES 10
This
chapter treats of the difference between wisdom and folly; and of the
preferableness of the one
to the other
especially in civil government: folly
is compared to a dead or deadly fly; a little of which as much hurts a wise
man's reputation
as that does the most precious ointment
Ecclesiastes 10:1.
A wise man and a fool differ in the situation of their heart; which is in the
one on the right hand
in the other on the left
Ecclesiastes 10:2;
the folly of the latter lies not only in his heart
but betrays itself
throughout the whole of his conversation
Ecclesiastes 10:3.
And it is one part of wisdom in a subject to bear patiently the anger of his
prince
and not in a passion and at once leave his service
Ecclesiastes 10:4.
And
among the follies of princes
this is a great one; to bestow their honours
and favours on improper persons
to the neglect of such as are deserving
Ecclesiastes 10:5.
And several proverbial expressions are used
as cautions to a wise man against
plotting mischief to others; breaking in upon the constitution and laws of a
commonwealth; weakening the strength of the state by an methods
and making
discord in it
and carrying thin by mere strength and force; when
if wisdom
used
it would direct to proper ways and means
by which things would be
managed to the best advantage
Ecclesiastes 10:8.
Then the babbling of fools against a government is exposed
which is like the
secret bite of a serpent
Ecclesiastes 10:11;
and the difference between the words of wise men
which express grace and
kindness
and are amiable and acceptable to men; and those of fools
which
destroy themselves
begin in folly
and end in mischief; are noisy
and without
meaning; do not direct to things most plain and easy
but wearisome and
fatiguing to themselves and others
Ecclesiastes 10:12.
Next the unhappiness of a land is observed
when the governors of it are
childish
intemperate
slothful
and prodigal; the happiness of a country when
it is the reverse
Ecclesiastes 10:16;
and the chapter is concluded with advice not to curse a king
or any great
personage; no
not in the most private and secret manner; since
by one means
or another
it will be discovered Ecclesiastes 10:20.
Ecclesiastes 10:1 Dead flies
putrefy[a] the
perfumer’s ointment
And cause it to give off a foul odor; So does a
little folly to one respected for wisdom and honor.
YLT 1Dead flies cause a perfumer's
perfume To send forth a stink; The precious by reason of wisdom -- By reason of
honour -- a little folly!
Dead flies cause the ointment of the apothecary to send forth a
stinking savour
.... Such
as Jarchi observes
are in the winter season
which
are weak and near to death
and get into precious ointment
prepared after the
best manner
where they die
and corrupt and spoil it: or
"flies of
deaths"F13זבובי מות
"muscae mortis"
Montanus
Vatablus
Drusius
Amama
Cocceius
Rambachius. ; deadly ones
which have something in their nature poisonous and
pernicious; which
when they light upon the most sweet and savoury ointment
give it an ill smell;
so doth a little folly
him that is in reputation for wisdom and honour; a good name
is like precious ointment
valuable and fragrant; sin
which is folly
is like
a dead fly; not only light and mean
and base and worthless
but hurtful and
pernicious
deadly
and the cause of death; and what may seem little
a
peccadillo
or
however
one single act of sin
may injure the character of a
wise and honourable man
and greatly expose him to shame and contempt
and
cause him to stink in the nostrils of men
Genesis 36:20; and
to be reproached by men
and religion and government to be reproached for his
sake. Thus the affair of Bathsheba and Uriah
what a slur did it bring on the
character of David
so famous for wisdom and honour
for religion and piety?
and the idolatry of Solomon
the wisest of men; Jehoshaphat
that good king
entering into affinity with Ahab; and pious Josiah going to war with the king
of Egypt
contrary to the word of the Lord; with many other instances. This
teaches how careful men eminent for gifts and grace should be of their words
and actions; since the least thing amiss in them is easily discerned
and soon
taken notice of
as the least speck in a diamond
or spot in fine linen
clean
and white; and there are wicked and envious persons enough watching for their
halting
glad to have an occasion against them
and improve everything to the
uttermost: this is a caution to wise magistrates
honourable ministers of the
word
and eminent professors more especially. The Targum is
"evil
concupiscence
which dwells at the gates of the heart
is as a fly
and is the
cause of death in the world; and corrupts a good name
which was before like to
anointing oil
perfumed with spices:'
and
to the same purpose the Midrash. One of the names of Satan is Beelzebub
the
lord of a fly; who
by his temptations
solicits to sin and folly
which
produce the effect here mentioned
and therefore to be shunned as a deadly fly
in the ointment
Matthew 12:24.
GussetiusF14Ebr. Comment. p. 344. renders it
"that
which is precious and worthy of honour "proceeds" from wisdom; and
folly "comes" from glory
"worldly glory"
in a little
time.'
Ecclesiastes 10:2 2 A
wise man’s heart is at his right hand
But a fool’s heart at his left.
YLT 2The heart of the wise [is]
at his right hand
And the heart of a fool at his left.
A wise man's heart is at his right hand
.... This is
not designed to express the direct position and situation of the heart of man
wise or foolish
which is the same in both; and which
according to anatomists
is in the middle of the body
inclining to the left side; but the understanding
and wisdom of men
as Aben Ezra observes; which
with a wise man
is ready a
hand to direct and assist him in any affair; and which under the influence of
it
he goes about with great readiness and dexterity
and performs it with
great ease and facility
without sinister ends and selfish views; it inclines
him to pursue the true way to honour
heaven
and happiness
which lies to the
right; to seek things that are above
at the right hand of God; and
in all
his honour and glory;
but a fool's heart is at his left; he is at a
loss for wisdom and understanding to direct him
when he has an affair of any
moment upon his hand; which he goes about in an awkward manner
as left handed
persons do
and has sinister ends in what he does; and he is to every good work
reprobate and unfit
and seeks earth and earthly things
which lie to the left
and in all himself. The Targum is
"the
heart of a wise man is to get the law
which was given by the right hand of the
Lord; and the heart of a fool to get the goods of gold and silver:'
so
Jarchi
"his
wisdom is ready to incline him (the wise man) to the right hand way for his
good; but the heart of a fool to pervert him from it.'
The
ancientsF15Suidas in voce δεξια. used to call
things wise and prudent the right hand and things foolish the left hand.
Ecclesiastes 10:3 3 Even
when a fool walks along the way
He lacks wisdom
And he shows everyone that
he is a fool.
YLT 3And also
when he that is a
fool Is walking in the way
his heart is lacking
And he hath said to every
one
`He [is] a fool.'
Yea also
when he that is a fool walketh by the way
.... The
king's highway
the common road; as he passeth along the streets
going to any
place
or about any business:
his wisdom faileth him; or "his heart"F16לבו "cor ejus"
Pagninus
Montanus
&c. ; he
appears by his gait
his manner of walking
to want a heart
to be a fool;
walking with a froward mouth
winking with his eyes
speaking with his feet
and teaching with his fingers; all which shows the frowardness and folly of his
heart
Proverbs 6:12; or
he discovers it throughout his conversation
in all the actions of it
in
whatsoever business he is concerned
and in all the affairs of life. The Targum
is
"when
he walketh in a perplexed way;'
then
his wisdom fails him; he does not know which way to take
whether to the right
or left: this can never be understood of the highway of holiness
in which men
though fools
shall not err
Isaiah 35:8;
and he saith to everyone that he is a fool; his folly is
manifest to all; he betrays it
by his words and actions
to every man he has
to do with; his sins and transgressions
which are his folly
he hides not
they are evident to all; and
as the Targum expresses it
"all
say he is a fool:'
though
indeed he himself says this of every other man
that he is a fool; for
according to the Vulgate Latin version
he
being a fool himself
thinks
everybody else is so.
Ecclesiastes 10:4 4 If
the spirit of the ruler rises against you
Do not leave your post; For
conciliation pacifies great offenses.
YLT 4If the spirit of the ruler
go up against thee
Thy place leave not
For yielding quieteth great sinners.
If the spirit of the ruler rise up against thee
.... The wrath
of the civil magistrate
the chief ruler of the land
the sovereign prince or
king
to whom men are and should be subject: if his wrath on any occasion
breaks out in a furious manner
and
like a storm and tempest
is very
blustering and threatening:
leave not thy place; at court; thine office
under the prince
do not throw it up in a passion
and quit his service upon
it; and much less forget thy duty and allegiance to him
and go into disloyalty
and rebellion; see Ecclesiastes 8:3;
for yielding pacifieth great offences; bearing his
anger patiently
submitting to his displeasure quietly
making no returns
or
at least giving soft answers
and behaving in a modest and humble manner; in
time his wrath will subside
and he will be pacified
and forgive the offences
committed; or be convinced that there were none
or however not so great as to
require such resentment; see Proverbs 15:1. The
Targum is
"if
a spirit of evil concupiscence rules over thee; thy good place
in which thou
wert used to stand
leave not:'
some
understand this of a man's having a spirit of rule and government coming upon
him
or of his being advanced to power and authority
that then he should not
forget the low estate in which he had been. Jarchi interprets it of the spirit
of the governor of the world
strictly inquiring into the actions of men; and
healing their sins by chastisements
which cause them to leave them.
Ecclesiastes 10:5 5 There
is an evil I have seen under the sun
As an error proceeding from the ruler:
YLT 5There is an evil I have
seen under the sun
As an error that goeth out from the ruler
There is an evil which I have seen under the sun
.... Which
Solomon had observed in the course of his life
practised in some kingdoms and
by some princes on earth
under the sun; for there is nothing of the like kind
as after mentioned
done in heaven
above the sun;
as an error which proceedeth from the ruler; from the
supreme ruler of a nation
the king of it; and it is not only as an error
or
like one
a seeming one; but it is a real error
bestowing places of honour and
profit on undeserving persons: which error proceeds from ignorance of the
persons; or from affection to them
and from friendship cultivated with them in
the younger time of life
being educated with them; or through the
misrepresentation and imposition of those about him
who have ends to serve by
their promotion; or through his own lusts and passions
which these men indulge
him in. It may be understood of God
the supreme ruler
who suffers such things
to be; and which may seem to some an error in providence
though it is not: but
the other sense is best.
Ecclesiastes 10:6 6 Folly
is set in great dignity
While the rich sit in a lowly place.
YLT
6He hath set the fool in
many high places
And the rich in a low place do sit.
Folly is set in great dignity
.... Or "in great
heights"F17במרומים רבים εν υψεσι
μεγαλοις
Sept. "in celsitudinibus amplis"
Piscator
Amama
Gejerus; "in sublimitatibus amplis"
Cocceius; "in
altitudinibus magnis"
Rambachius; "in great height"
Broughton.
; in high places of honour and truest; even foolish and wicked men; men of poor
extraction
of low life
and of mean abilities and capacities; and
which is
worse
men vile and vicious
as Doeg the Edomite
Haman the Amalekite
and
others;
and the rich sit in low places; men not only of fortune
and estates
and above doing mean and little actions
and so more fit for such
high places; but men rich in wisdom and knowledge
of large capacities and of
great endowments of mind
and so abundantly qualified for posts in the
administration of government; and
above all
men rich in grace
fearing God
and hating coveteousness
as rulers ought to be
Exodus 18:21; and
yet these sometimes are neglected
live in obscurity
who might otherwise be
very useful in public life. The Targum interprets this and the following verse
of the Israelites in exile and poverty among the Gentiles for their sins; so
Jarchi.
Ecclesiastes 10:7 7 I
have seen servants on horses
While princes walk on the ground like servants.
YLT 7I have seen servants on
horses
And princes walking as servants on the earth.
I have seen servants upon horses
.... Which being scarce
in Judea
were only rode upon by princes and great personages
or such as were
in affluent circumstances; and therefore it was an unusual and disagreeable
sight to see servants upon them
which was a token of their being advanced upon
the ruin and destruction of their masters; a reigning servant is not only
uncomely
but one of the things by which the earth is disquieted
and it cannot
bear
Proverbs 30:21; the
Parthians and Persians distinguished their nobles and the vulgar
freemen and
servants
by this; the servants went on foot
and the freemen rode on horsesF18Justin.
e Trogo
l. 41. c. 3. Alex. ab Alex. Genial. Dier. l. 5. c. 19. ;
and princes walking as servants upon the earth; degraded from
their honour; banished from their thrones and palaces
or obliged to leave
them
and reduced to the lowest state and condition: so David
when his son
rebelled against him
and he was forced to flee from him
and walk on foot
2 Samuel 15:30;
Alshech thinks it may be a prophecy of the captivity of Israel
when they
walked as servants on the earth
and the Gentiles rode on horses.
Ecclesiastes 10:8 8 He
who digs a pit will fall into it
And whoever breaks through a wall will be
bitten by a serpent.
YLT 8Whoso is digging a pit
falleth into it
And whoso is breaking a hedge
a serpent biteth him.
He that diggeth a pit shall fall into it
.... This and
the three following clauses are proverbial expressions
teaching men to be wise
and cautious
lest by their conduct they bring mischief upon themselves; as it
often is
the one that digs a pit for another
falls into it himself
as the
wise man's father before him had observed
Psalm 7:15; as
kings that lay snares for their people
and subjects that plot against their
sovereign; or courtiers that form schemes for the rain of those that are in
their way; or any man that devises mischief against another
frequently so it
is
that the same befalls them; as Haman
who prepared a gallows for Mordecai
was hanged on it himself;
and whoso breaketh an hedge a serpent shall bite him; which often
lies hid in fences
in old walls
and rotten hedgesF19Nicander apud
Bochart. Hierozoic. par. 1. l. 1. c. 4. col. 26.
Amos 5:19; so he
that breaks down the hedges and fences of kingdoms and commonwealths
and
breaks through the fundamental laws of a civil constitution
and especially
that transgresses the laws of God
moral or civil
may expect to smart for it.
Jarchi interprets this hedge of the sayings of their wise men
which those that
transgress shall suffer death by the hand of heaven: but it would be much
better to apply it to the doctrines contained in the word of God
which are a
hedge and fence to the church of God
and whoever transgress them will suffer
for it; see 2 John 1:8; The
Targum
by the "serpent"
understands an ungodly king
who bites like
a serpent
into whose hands such transgressors shall be delivered: and some
have thought of the old serpent the devil
as Alshech
who deceived Adam and
Eve.
Ecclesiastes 10:9 9 He
who quarries stones may be hurt by them
And he who splits wood may be
endangered by it.
YLT 9Whoso is removing stones is
grieved by them
Whoso is cleaving trees endangered by them.
Whoso removeth stones shall be hurt therewith
.... That
carries them from the quarry
where they are dug; or takes them from a heap
where they lie; or that attempts to pull them out of a building
where they are
put; or removes them from places
where they are set as boundaries and
landmarks; all which is troublesome
and by which men get hurt; the stones fall
upon them
or are too heavy for them
or they do what they should not do
and
so bring themselves into trouble; as do all such persons who are for removing
the boundaries of commonwealths and communities
and for changing laws
and
altering constitutions;
and he that cleaveth wood
shall be endangered thereby; of cutting himself: so he that soweth
discord among brethren
that makes divisions in families
neighbourhoods
kingdoms
and churches; see Proverbs 6:16
Romans 16:18.
Jarchi renders it
"shall be warmed" or "heated"
according
to the sense of the word
as he thinks
in 1 Kings 1:2; though
he understands it of being profited by studying in the law and the
commandments; of which he interprets the clause; and Ben Melech observes
that
the word so signifies in the Arabic language; and Mr. Broughton renders it
"shall be heated thereby". The Targum paraphrases it
"shall
be burnt with fire
by the hand of the Angel of the Lord:'
or
however
he may be overheated and do himself hurt
as men
that kindle the
flame of contention and strife
often do.
Ecclesiastes 10:10 10 If
the ax is dull
And one does not sharpen the edge
Then he must use more
strength; But wisdom brings success.
YLT 10If the iron hath been
blunt
And he the face hath not sharpened
Then doth he increase strength
And
wisdom [is] advantageous to make right.
If the iron be blunt
.... With which a man
cleaves wood: the axe
made of iron:
and he do not whet the edge; with some proper
instrument to make it sharper
that it may cut the more easily;
then must he put to more strength; he must give a greater
blow
strike the harder
and use more force; and yet it may not be sufficient
or; it may be to no purpose
and he himself may be in the greatest danger of
being hurt; as such are who push things with all their might and main
without
judgment and discretion;
but wisdom is profitable to direct; this is the
"excellency" of wisdom
that it puts a man in the right way of doing
things
and of doing them right; it directs him to take the best methods
and
pursue the best ways and means of doing things
both for his own good and the
good of others; and so it is better than strength
Ecclesiastes 9:16.
Ecclesiastes 10:11 11 A
serpent may bite when it is not charmed; The babbler is no different.
YLT 11If the serpent biteth
without enchantment
Then there is no advantage to a master of the tongue.
Surely the serpent will bite without enchantment
.... See Jeremiah 8:17. Or
rather
"without a whisper"F20בלא
לחש "absque susurro"
Pagniuus;
"absque sibilo"
Tigurine version. ; without hissing
or any noise
giving no warning at all: so the Vulgate Latin version renders it
"in
silence"; some serpents bite
others sting
some both; see Proverbs 23:32;
some hiss
others not
as here;
and a babbler is no better; a whisperer
a
backbiter
a busy tattling body
that goes from house to house
and
in a
private manner
speaks evil of civil governments
of ministers of the word
and
of other persons; and; in a secret way
defames men
and detracts from their
characters: such an one is like a venomous viper
a poisonous serpent or adder;
and there is no more guarding against him than against such a creature that
bites secretly.
Ecclesiastes 10:12 12 The
words of a wise man’s mouth are gracious
But the lips of a fool shall
swallow him up;
YLT 12Words of the mouth of the
wise [are] gracious
And the lips of a fool swallow him up.
The words of a wise man's mouth are gracious
.... Or
"grace"F21חן "gratia"
Montanus
Mercerus
Drusius
Cocceius
Rambachius. . He speaks kind and good
things in favour of the characters of men
and not as the babbling detractor:
he speaks well of civil magistrates and rulers in the state; of the ministers of
the word in the church; and of all his fellow creatures
as far as can with
truth be said: and a truly good and gracious man
who is Solomon's wise man
in
opposition to a fool and wicked man; his discourse will run upon the grace of
God
upon the doctrines of grace
and upon the experience of the truth of grace
on his heart: upon the grace of God the Father
in loving and choosing men; in
contriving their salvation; in making a covenant of grace with them in Christ;
in sending him to die for them
and in accepting his satisfaction and
righteousness for them: and on the grace of the Son
in becoming their surety;
assuming their nature
dying in their room and stead
interceding for them
taking care of them
and supplying them with grace out of his fulness: and on the
grace of the Spirit
in regeneration and sanctification; working in them faith
hope
and love; applying precious promises to them
and sealing them up to the
day of redemption: of these things they speak often one to another
and cannot
but talk of the things they have felt and seen: and such words and discourses
are gracious
graceful
and grateful to truly pious souls
and minister grace
unto them; and are also well pleasing and acceptable to God and Christ
as well
as gain them favour among men; see Proverbs 22:11;
but the lips of a fool swallow up himself; his words are
not only able and displeasing to others
but bring ruin upon himself; by
talking too freely of rulers and others
he brings himself into trouble
and
plunges himself into difficulties
out of which he cannot easily get; yea
is
swallowed up in them
and destroyed. Or
his "lips swallow up him"F23חבלענו "deglutiet eum"
Montanus; "absorbent
eum"
Piscator
Rambachius. ; the wise man
whose words are gracious; and
by his calumny and detraction
his deceit and lies
brings him into disgrace
and danger: or
"swallows it up"
or "that"F24"Illam"
Munster
Cocceius; "quam labia stulti velut absorbendo sufferunt"
Tigurine version. ; the grace of the wise man
or his gracious words; and
hinders the edification of others by them
and the good effects of them. Though
the first sense seems best.
Ecclesiastes 10:13 13 The
words of his mouth begin with foolishness
And the end of his talk is
raving madness.
YLT 13The beginning of the words
of his mouth [is] folly
And the latter end of his mouth [Is] mischievous
madness.
The beginning of the words of his mouth is foolishness
.... As soon
as ever he opens his mouth
he betrays his folly; the first word he speaks is a
foolish one; or it is from the abundant folly in his heart that he speaks
which is the source and spring of all his foolish talk;
and the end of his talk is mischievous madness; to himself
and others; as he goes on
he appears more and more foolish
and yet more
confident of his own wisdom; and is resolutely set on having his own way and
will; grows warm
and is violently hot
to have his own words regarded; and
if
contradicted
is like a madman
scattering arrows
firebrands
and death; his
talk from first to last is a circle of folly; and
though it begins with
something weak
and may seem innocent
yet it ends and issues in wickedness and
madness
in rage and wrath
in oaths and curses.
Ecclesiastes 10:14 14 A
fool also multiplies words. No man knows what is to be; Who can tell him what
will be after him?
YLT 14And the fool multiplieth
words: `Man knoweth not that which is
And that which is after him
who doth
declare to him?'
A fool also is full of words
.... Or
"multiplies
words"F25ירבה
"multiplicabit"
Pagninus
Montanus; "multiplicat"
Vatablus
Mercerus
Drusius
Amama
Gejerus
Rambachius
Cocceius. . Is very
talkative
says the same thing over and over again; uses an abundance of waste
words
that have no meaning in them; utters every thing that comes uppermost
without any order or judgment; affects to talk on every subject
whether he
knows anything of it or not; and will engross all the conversation to himself
though of all in company the most unfit for it;
a man cannot tell what shall be; and what shall be after him who
can tell him? what the fool is talking of; what is the drift of his discourse;
or where it will end
and what he will bring it to
it is so noisy
confused
and incoherent: or no man can tell future things
or what will come to pass;
nor can any man inform another of future events; and yet a fool boasts and
brags of what he shall do
and what he shall have
as if he was master of the
future
and knew for certain what would come to pass
which the wisest of men
do not.
Ecclesiastes 10:15 15 The
labor of fools wearies them
For they do not even know how to go to the city!
YLT 15The labour of the foolish
wearieth him
In that he hath not known to go unto the city.
The labour of the foolish wearieth everyone of them
.... The
labour of fools
both in speaking and doing
weary those who have any concern
with them
and themselves likewise
since all their labour is vain and
fruitless;
because he knoweth not how to go to the city; to any city
the road to which is usually broad
and plain and easy to be found
and yet
cannot be found by the foolish man; showing
that he that talks of abstruse
things
things too high and wonderful for him
which he affects to know
must
needs be a stranger to them
since things the most easy to be understood he is
ignorant of
and wearies himself to find; or he does not know how to behave
himself in a city
among citizens
in a civil and polite manner. The Targum is
"he
learns not to go to the city
where wise men dwell
to learn instruction from
it.'
Some
interpret it of the city of Jerusalem
where were the temple
sanhedrim
synagogues
schools
&c. but it may be better applied to the heavenly city
the New Jerusalem
which fools or wicked men know not the way unto
nor do they
seek after it; see Psalm 107:7; so
Alshech interprets it of heaven.
Ecclesiastes 10:16 16 Woe
to you
O land
when your king is a child
And your princes feast in the
morning!
YLT 16Wo to thee
O land
when
thy king [is] a youth
And thy princes do eat in the morning.
Woe to thee
O land
when thy king is a child
.... Not so
much in age; though it is sometimes an unhappiness to a nation to be governed
by a minor
especially if the young king has not good tutors
guardians
ministers
and counsellors
about him; but
if otherwise
a nation may be very
happy under a minority
or the government of a young prince; such were Solomon
Joash
Uzziah
Josiah
and our Edward VI: but it rather respects one that is a
child in understanding and judgment
in manners and conduct; that minds his
pleasures
as children their play; is fickle and changeable
passionate and
self-willed
unskilful in government
and yet will not be advised. The Targum
applies this to the land of Israel
and instances in wicked Jeroboam
who made
the morning sacrifice to cease; see Isaiah 3:12. From
considering the bad effects of folly in men in general
in private persons and
in subjects
the wise man proceeds to observe the ill consequences of it to a
nation
in kings and princes
in civil magistrates: Jerom or Bede interprets
this allegorically: Woe to the land whose king is the devil
who is always
desirous of new things
2 Corinthians 4:4;
and thy princes eat in the morning; as soon as they are up
children like; and not only eat
which may be convenient and lawful to do; but
eat to excess
in a riotous and intemperate manner
and so unfit themselves for
any service all the day: the "morning" is particularly observed
because the fittest time for consultation about the affairs of government; and
was the usual time of sitting in judgment and trying causes
Jeremiah 21:12; and
also for acts of religion and devotion. And so the Targum
"and
thy princes eat bread before they offer the daily morning sacrifice.'
Sad
is the case of a nation
when not only their king is a minor
or a foolish one;
but when his tutors and guardians
or his ministers of state and counsellors
give up themselves to sensual pleasures
and neglect public affairs; and
instead of being in the council chamber
or in a court of judicature
or at
their early devotions
are indulging themselves in riotous eating and drinking.
Ecclesiastes 10:17 17 Blessed
are you
O land
when your king is the son of nobles
And your
princes feast at the proper time— For strength and not for drunkenness!
YLT 17Happy art thou
O land
When thy king [is] a son of freemen
And thy princes do eat in due season
For
might
and not for drunkenness.
Blessed art thou
O land
when thy king is the son of
nobles
.... Or "heroes"F26חורים
"heroum"
Montanus.
called "Hhorim" in the Hebrew
which
signifies "white"; either from the white garment they wore
or rather
from the purity and ingenuity of their minds and manners; being illustrious
persons
not only by birth and education
but in their lives and actions. Now a
land is happy when it is governed by a king that is not only descended from a
race of heroes and illustrious men
and has a princely and liberal education;
but that imitates his ancestors
and treads in their steps
and is famous
himself for wisdom
virtue
and real piety
in which true nobility consists;
and so the Vulgate Latin version renders it
"whose king is noble";
who is of an ingenuous mind
has princely virtues and qualifications; who is
wise and prudent
skilful in the affairs of government
and assiduous and
industrious therein; for as
on the one hand
kings may
as they commonly do
descend from illustrious progenitors
and yet be base and wicked
ignoble and
infamous
in their administration; and
on the other hand
persons may be
raised from a low estate to royal dignity
as David and others
and yet behave
with great prudence and ingenuity. The Targum applies this to the land of
Israel also
and instances in Hezekiah
a man mighty in the law;
and thy princes eat in due season
for strength
and not for
drunkenness; that is
eat their meals at proper times
and that after they
have been at business; to refresh nature
and recruit their strength
that they
may be fit for further service; and do not indulge themselves
and spend their
time
in rioting and drunkenness; which would render them very unfit for public
business
to sit in council
or in any court of judicature: according to the
Targum
the time was four o'clock
that is
ten o'clock in the morning. Or
"not unto drinking" or "drunkenness"F1ולא בשתי non "autem ad
compotationem"
Junius & Tremellius
Piscator
Drusius
Gejerus
Rambachius; so Broughton. ; they do not eat so as to cause an appetite
or
eager desire for drinking to excess: or
not "with drinking"F2"Non
cum ingurgitatione"
Cocceius; "non eum compotatione"
Schmidt.
; their eating is not attended with excessive drinking; they eat and drink
moderately. The Egyptians had a law
which fixed such a measure of wine to be
allowed their kings daily
and no moreF3Plutarch. de Iside &
Osir. "in principio". Vid. Alex. ab Alex. Genial. Dier. l. 3. c. 11.
; and it was Solon's law
given to the Athenians
that if a prince was found
drunk
death was his punishmentF4Laert. Vit. Solon. p. 38. ; and
with the Indians
if a woman killed a drunken king
her reward was to marry his
successorF5Strabo. Geograph. l. 15. p. 488. : all which show how
odious drunkenness was with the Heathens
and especially in their kings and
princes; see Proverbs 31:4. So
Plato observesF6De Republic. l. 3. p. 621.
that
"drunkenness
ought to be abstained from; and rather it should be allowed to any than to a
keeper
(that is
of a city and its laws
a Civil magistrate)
for it would be
ridiculous for a keeper to need a keeper.'
Jerom
as before observed
interprets this figuratively
"blessed is the
land"
of the church; whose "King" is Christ
the son of nobles
Abraham
Isaac
and Jacob; and whose "princes" are the apostles
who
seek not pleasure in this world
but shall eat in the world to come.
Ecclesiastes 10:18 18 Because
of laziness the building decays
And through idleness of hands the house leaks.
YLT 18By slothfulness is the wall
brought low
And by idleness of the hands doth the house drop.
By much slothfulness the building decayeth
.... Or
"by slothfulnesses"F7 בעצלתים
"in pigritiis"
Montanus; "per duplicem pigritiam"
Tigurine version; "pigritia amborum"
Junius & Tremellius.
The
word is in the dual number
and so may signify the slothfulness of the hands
as Aben Ezra
of both hands
and of both feet; or the various kinds of
slothfulness
as the Arabic version
slothfulness both of body and mind; or of
all sorts of persons
superiors and inferiors
princes and subjects; and with
respect to all things present and future: and
as through slothfulness a material
building decays; or a "beam"
as the word signifies
the raftering of
a house
the roof
which consists of rafters and beams joined together when the
tiling is decayed by winds and rains
or any breaches made in the rafters
and
no care taken to repair
the whole falls in
and the house is in ruins: so
figurative buildings
families
churches
and kingdoms
come to nothing
through the sluggishness of masters of families
ministers of the word
and
civil magistrates; to the latter of which more especially this is to be
applied
who give up themselves to luxury and sloth;
and
through idleness of the hands
the house droppeth through; or
"through the letting" or "hanging down of the hands"F8בשקלות "per remissionem"
Tigurine version;
"demissione"
Junius & Tremellius
Piscator
Gejerus; so
Cocceius
Rambachius. ; the remissness of them
as is to be observed in idle
persons
who will not lift them up to work; particularly to repair a breach in
a house
by means of which the rain drops through it
and makes it
uncomfortable and unsafe being in it; and
in process of time
that itself
drops to the ground: and this expresses the same thing
how
through the
neglect of the civil magistrate
a commonwealth comes to nothing; or
however
the members of it become wretched and miserable.
Ecclesiastes 10:19 19 A
feast is made for laughter
And wine makes merry; But money answers everything.
YLT 19For mirth they are making a
feast
And wine maketh life joyful
And the silver answereth with all.
A feast is made for laughter
.... Or
"who make
bread for laughter"F9לשחוק עשים לחם "ad risum facientes
panem"
Montanus; "faciunt panem"
Paganinus
Mercerus
Piscator. . Not bakers
who make bread for common use
and for all sorts of
persons
sorrowful ones as others; but luxurious men
particularly such princes
as are before described; they "make bread"
that is
a feast
as the
phrase is used
Daniel 5:1; not for
mere refreshment
but to promote mirth and gaiety to an excessive degree; being
attended with rioting and drunkenness
chambering and wantonness
with
revellings and dancing;
and wine maketh merry; or
"and they
prepare wine"F11ויין "et
vinum
repete
parant"
Piscator. ; which is provided in plenty at feasts;
and which is sometimes put for a feast itself
and called a banquet of wine
Esther 7:2; which
wine makes merry
and men drink of it till they become drunk with it
at such
profuse feasts: or
"which maketh life cheerful"F12ישמח חיים "et vitam
exhilaret"
Tigurine version; "exhilarare solet vitam"
Mercerus; "quod exhilarare debebat vitam"
so some in Rambachius. ;
as it does
when moderately used: "cheers the living"; so Aben Ezra;
but money answereth all things; is in the
room of all things
and by it men obtain everything they want and wish for; it
answers the requests of all
and supplies them with what they stand in need of
or can desire: particularly such expensive feasts
and sumptuous
entertainments
are made by means of money; and
in this luxurious way
the
coffers of princes are drained
and they are obliged to raise new levies
and
impose new taxes upon their subjects
to the oppression of them. Or else the
sense may be
that princes should consider
and not be so profuse in their
manner of living
but be more frugal and careful of the public money
and lay
it up against a time of need; since it is that that answers all things
is the
sinew of war when that arises
and will procure men and arms
to secure and
protect them from their enemies
and obtain peace and safety for them and their
subjects
which otherwise they cannot expect.
Ecclesiastes 10:20 20 Do
not curse the king
even in your thought; Do not curse the rich
even in your
bedroom; For a bird of the air may carry your voice
And a bird in flight may
tell the matter.
YLT 20Even in thy mind a king
revile not
And in the inner parts of thy bed-chamber Revile not the rich: For
a fowl of the heavens causeth the voice to go
And a possessor of wings
declareth the word.
Curse not the king; no
not in thy thought
.... Though he
is a child
and unskilful in government
gives himself to his passions and
pleasures
and neglects the affairs of the kingdom; yet be so far from
rebelling against him
and doing him any injury
or speaking ill of him
as not
even to wish him any ill; or
within thine own breast
imprecate any evil upon
him
but rather pray for him
wish him well
and do everything to promote the
welfare of his person and government
and this both for the Lord's sake
and
for conscience's sake; and therefore curse him not "in thy conscience"F13במדעך εν
συνειδησει σου
Sept. "in conscientia tua"
Junius & Tremellius
Piscator
Drusius
Cocceius
Gejerus.
as some render it. Jarchi interprets
this of God the King of the world; see Job 2:9; and Jerom
of Christ; who should not be blasphemed
lest the angels
that go about the
earth
should carry it to heaven;
and curse not the rich in thy bedchamber; subordinate
rulers and magistrates
the king's ministers and counsellors
who are commonly
rich; even those luxurious princes
before described
who give up themselves to
eating and drinking
and spend the public money in profuse feasts and
entertainments: yet a man should be careful how he speaks against them; and not
only be cautious of what he says about them
in a vilifying way
in companies
and clubs where disaffected persons speak their minds freely; but even in his
own house
where his servants may hear him; nay
even in his bedchamber where
only his wife and children are;
for a bird of the air shall carry the voice
and that which hath
wings shall tell the matter; an hyperbolical expression; showing that
by some strange and unthought of ways and means
treason
though so very
secret
should be brought to the knowledge of the king and his ministers; as if
a bird
sitting at the window
or flying by at the same time
should hear and
carry it to them: sometimes this is by means of spies and informers
that kings
have in all places
to bring them news of the behaviour and sentiments of men
of whom such understand the passage; or by means of such
that bear an ill will
to them
or are faithful subjects to the king. With the Persians were certain
officers
called the king's ears
and the emperor's eyes; by means of whom the
king was believed to be a god
since
by the ears and eyes of others
through
those spies
he knew all that was done everywhereF14Apuleius de
Mundo. . Some interpret it of angels
good or bad: Jarchi
of the soul of man
which at last flies to heaven
which he thinks is the bird of the air; and of
an angel that is associated to him
his guardian angel; meant
as he supposes
by that which hath wings
or "the master of wings"F15בעל הכגפים "dominus
alarum"
Piscator. .
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)