Ecclesiastes 10:20

and folly, Ecc 10:1-3. Concerning right conduct towards rulers, Ecc 10:4. Merit depressed, and worthlessness exalted, Ecc 10:5-7. Of him who digs a pit and removes a landmark, Ecc 10:8, Ecc 10:9. The use of wisdom and experience, Ecc 10:10. Of the babbler and the fool, Ecc 10:11-15. The infant king, Ecc 10:16. The well-regulated court, Ecc 10:17. Of slothfulness, Ecc 10:18. Of feasting, Ecc 10:19. Speak not evil of the king, Ecc 10:20. Verse 1 Dead flies - Any putrefaction spoils perfume; and so a foolish act ruins the character of him who has the reputation of being wise and good. Alas! alas! in an unguarded moment how many have tarnished the reputation which they were many years in acquiring! Hence, no man can be said to be safe, till he is taken to the paradise of God. Verse 2 A wise man's heart is at his right hand - As the right hand is ordinarily the best exercised, strongest, and most ready, and the left the contrary, they show, 1. The command which the wise man has over his own mind, feelings, passions, etc., and the prudence with which he acts. And, 2. The want of prudence and management in the fool, who has no restraint on his passions, and no rule or guard upon his tongue. The right hand and the left are used in Scripture to express good and evil. The wise man is always employed in doing good; the fool, in nonsense or evil. Verse 3 When - a fool walketh by the way - In every act of life, and in every company he frequents, the irreligious man shows what he is. Vanity, nonsense, and wickedness are his themes: so that in effect he saith to every one that he is a fool. Verse 4 If the spirit of the ruler rise up against thee - If the king get incensed against thee. Leave not thy place - Humble thyself before him, that is thy place and duty; for yielding to him, and not standing stoutly in thy defense, pacifieth great offenses: and then, when his anger is appeased, he will hear any thing in thy justification, if thou have any thing to offer. This is good advice to a child in reference to his parents, and to an inferior of any kind in reference to his superiors. Several of the fathers understood this differently, It the spirit of the ruler - the influence of Satan - hath risen up against and prevailed over thee, to bring thee into some sin; leave not thy place - do not despair of God's mercy; humble thyself before him, and seek pardon through the Son of his love, and this will be מרפא marpe, a remedy or cure even for חטאים גדולים chataim gedolim, great errors or sins. All this is true in itself, whether found in this text or not. Verse 5 An error which proceedeth from the ruler - What this error in the ruler is, the two following verses point out: it is simpiy this - an injudicious distribution of offices, and raising people to places of trust and confidence, who are destitute of merit, are neither of name nor family to excite public confidence, and are without property; so that they have no stake in the country, and their only solicitude must naturally be to enrich themselves, and provide for their poor relatives. This is frequent in the governments of the world; and favouritism has often brought prosperous nations to the brink of ruin. Folly was set in dignity; the man of property, sense, and name, in a low place. Servants - menial men, rode upon horses - carried every thing with a high and proud hand; and princes, - the nobles of the people, were obliged to walk by their sides, and often from the state of things to become in effect their servants. This was often the case in this country, during the reign of Thomas a Becket, and Cardinal Woolsey. These insolent men lorded it over the whole nation; and the people and their gentry were raised or depressed according as their pride and caprice willed. And, through this kind of errors, not only a few sovereigns have had most uncomfortable and troublesome reigns, but some have even lost their lives. Verse 8 Whoso breaketh a hedge, a serpent shall bite him - While spoiling his neighbor's property, he himself may come to greater mischief: while pulling out the sticks, he may be bit by a serpent, who has his nest there. Some have supposed that נחש nachash here means a thorn; perhaps from the similarity of its prick to the serpent's sting. He who forces his way through a hedge will be pricked by the thorns. Verse 9 Whoso removeth stones - This verse teaches care and caution. Whoever pulls down an old building is likely to be hurt by the stones; and in cleaving wood many accidents occur for want of sufficient caution. Verse 10 If the iron be blunt - If the axe have lost its edge, and the owner do not sharpen it, he must apply the more strength to make it cut: but the wisdom that is profitable to direct will teach him, that he should whet his axe, and spare his strength. Thus, without wisdom and understanding we cannot go profitably through the meanest concerns in life. Verse 11 The serpent will bite without enchantment - בלא לחש belo lachash, without hissing. As a snake may bite before it hiss, so also will the babbler, talkative person, or calumniator. Without directly speaking evil, he insinuates, by innuendoes, things injurious to the reputation of his neighbor. Gif the eddir bite in silence, noyhing lasse than he hath that privily backbiteth - Old MS. Bible. "A babbler of his tongue is no better than a serpent that styngeth without hyssynge." - Coverdale. The moral of this saying is simply this: A calumniator is as dangerous as a poisonous serpent; and from the envenomed tongue of slander and detraction no man is safe. The comparing the serpent, נחש nachash, to a babbler, has something singular in it. I have already supposed that the creature mentioned, Gen 3:1, was of the genus simia. This has been ridiculed, but not disproved. Verse 12 The words of a wise man's mouth - Every thing that proceeds from him is decent and orderly, creditable to himself, and acceptable to those who hear him. But the lips of the fool, which speak every thing at random, and have no understanding to guide them, are not only not pleasant to others, but often destructive to himself. Verse 14 A man cannot tell what shall be - A foolish babbling man will talk on every subject, though he can say as little on the past, as he can on the future. Verse 15 He knoweth not how to go to the city - I suppose this to be a proverb: "He knows nothing; he does not know his way to the next village." He may labor; but for want of judgment he wearies himself to no purpose. Verse 16 Wo to thee, O land, when thy king is a child - Minorities are, in general, very prejudicial to a state. Regents either disagree, and foment civil wars; or oppress the people. Various discordant interests are raised up in a state during a minority; and the young king, having been under the tutelage of interested men, acts partially and injuriously to the interests of the people when he comes to the throne; and this produces popular discontent, and a troubled reign. Thy princes eat in the morning! - They do nothing in order; turn night into day, and day into night; sleep when they should wake, and wake when they should sleep; attending more to chamberings and banquetings, than to the concerns of the state. Verse 17 When thy king is the son of nobles - uiov eleuyerwn, the son of freemen; persons well acquainted with the principles of civil liberty, and who rule according to them - Septuagint. Such a one as comes to the throne in a legitimate way, from an ancient regal family, whose right to the throne is incontestable. It requires such a long time to establish a regal right, that the state is in continual danger from pretenders and usurpers, where the king is not the son of nobles. And thy princes eat in due season - All persons in places of trust for the public weal, from the king to the lowest public functionary, should know, that the public are exceedingly scandalized at repeated accounts of entertainments, where irregularity prevails, much money is expended, and no good done. These things are drawn into precedent, and quoted to countenance debauch in the inferior classes. The natural division of the day for necessary repasts is, Breakfast, eight, or half after; Dinner, one, or half after; Supper, eight, or half after. And these, or even earliers hours were formerly observed in these countries. Then we had scarcely any such thing as gout, and no nervous disorders. In ancient nations the custom was to eat but once, and then about mid-day. Verse 18 By much slothfulness - This is remarkably the case in some countries. Houses are not repaired till they almost fall about the ears of the inhabitants. We have an adage that applies to all such cases: "A stitch in time saves nine." Verse 19 A feast is made for laughter - The object of it is to produce merriment, to banish care and concern of every kind. But who are they who make and frequent such places? Epicures and drunkards generally; such as those of whom Horace speaks: Nos numerus sumus, et fruges consumere nati. Epist. lib. i., ep. 2, ver. 27. "Those whose names stand as indications of men, the useless many; and who appear to be born only to consume the produce of the soil." But money answereth all - This saying has prevailed everywhere. Scilicet uxorem cum dote, fidemque, et amicos, Et genus, et formam Regina Pecunia donat; Ac bene nummatum decorat Suadela, Venusque. Hor. Ep. lib. i., ep. 6, ver. 36. "For gold, the sovereign Queen of all below, Friends, honor, birth, and beauty, can bestow. The goddess of persuasion forms her train; And Venus decks the well-bemonied swain." Francis. Verse 20 Curse not the king - Do not permit thyself even to think evil of the king; lest thy tongue at some time give vent to thy thoughts, and so thou be chargeable with treason. For a bird of the air shall carry the voice - Does he refer here to such fowls as the carrier pigeon, which were often used to carry letters under their wings to a great distance, and bring back answers? The Targum turns it curiously: "Do not speak evil of the king in thy conscience, nor in the secret of thy heart, nor in the most hidden place in thy house, curse not a wise man; for Raziel calls daily from heaven upon Mount Horeb, and his voice goes through the whole world; and Elijah, the great priest, goes, flying through the air like a winged eagle, and publishes the words which are spoken in secret by all the inhabitants of the earth." Civil government is so peculiarly of God, that he will have it supported for the benefit of mankind; and those who attempt to disturb it are generally marked by his strong disapprobation. And though there have been multitudes of treasons hatched in the deepest secrecy; yet, through the providence of God, they have been discovered in the most singular manner. This shows God's care for government. Introduction

Mutual Duties of Princes and Subjects. 16 Woe to thee, O land, when thy king is a child, and thy princes eat in the morning! 17 Blessed art thou, O land, when thy king is the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness! 18 By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through. 19 A feast is made for laughter, and wine maketh merry: but money answereth all things. 20 Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter. Solomon here observes, I. How much the happiness of a land depends upon the character of its rulers; it is well or ill with the people according as the princes are good or bad. 1. The people cannot be happy when their princes are childish and voluptuous ( v. 16 ): Woe unto thee, O land! even the land of Canaan itself, though otherwise the glory of all lands, when thy king is a child, not so much in age (Solomon himself was young when his kingdom was happy in him) as in understanding; when the prince is weak and foolish as a child, fickle and fond of changes, fretful and humoursome, easily imposed upon, and hardly brought to business, it is ill with the people. The body staggers if the head be giddy. Perhaps Solomon wrote this with a foresight of his son Rehoboam's ill conduct ( 2 Chron. xiii. 7 ); he was a child all the days of his life and his family and kingdom fared the worse for it. Nor is it much better with a people when their princes eat in the morning, that is, make a god of their belly and make themselves slaves to their appetites. If the king himself be a child, yet if the princes and privy-counsellors are wise and faithful, and apply themselves to business, the land may do the better; but if they addict themselves to their pleasures, and prefer the gratifications of the flesh before the despatch of the public business, which they disfit themselves for by eating and drinking in a morning, when judges are epicures, and do not eat to live, but live to eat, what good can a nation expect! 2. The people cannot but be happy when their rulers are generous and active, sober and temperate, and men of business, v. 17 . The land is then blessed, (1.) When the sovereign is governed by principles of honour, when the king is the son of nobles, actuated and animated by a noble spirit, which scorns to do any thing base and unbecoming so high a character, which is solicitous for the public welfare, and prefers that before any private interests. Wisdom, virtue, and the fear of God, beneficence, and a readiness to do good to all mankind, these ennoble the royal blood. 2. When the subordinate magistrates are more in care to discharge their trusts than to gratify their appetites; when they eat in due season ( Ps. cxlv. 15 ); let us not take ours unseasonable, lest we lose the comfort of seeing God give it to us. Magistrates should eat for strength, that their bodies may be fitted to serve their souls in the service of God and their country, and not for drunkenness, to make themselves unfit to do any thing either for God or man, and particularly to sit in judgment, for they will err through wine ( Isa. xxviii. 7 ), will drink and forget the law, Prov. xxxi. 5 . It is well with a people when their princes are examples of temperance, when those that have most to spend upon themselves know how to deny themselves. II. Of what ill consequence slothfulness is both to private and public affairs ( v. 18 ): By much slothfulness and idleness of the hands, the neglect of business, and the love of ease and pleasure, the building decays, drops through first, and by degrees drops down. If it be not kept well covered, and care be not taken to repair the breaches, as any happen, it will rain in, and the timber will rot, and the house will become unfit to dwell in. It is so with the family and the affairs of it; if men cannot find in their hearts to take pains in their callings, to tend their shops and look after their own business, they will soon run in debt and go behind-hand, and, instead of making what they have more for their children, will make it less. It is so with the public; if the king be a child and will take no care, if the princes eat in the morning and will take no pains, the affairs of the nation suffer loss, and its interests are prejudiced, its honour is sullied, its power is weakened, its borders are encroached upon, the course of justice is obstructed, the treasure is exhausted, and all its foundations are out of course, and all this through the slothfulness of self-seeking of those that should be the repairers of its breaches and the restorers of paths to dwell in, Isa. lviii. 12 . III. How industrious generally all are, both princes and people, to get money, because that serves for all purposes, v. 19 . He seems to prefer money before mirth: A feast is made for laughter, not merely for eating, but chiefly for pleasant conversation and the society of friends, not the laughter of the fool, which is madness, but that of wise men, by which they fit themselves for business and severe studies. Spiritual feasts are made for spiritual laughter, holy joy in God. Wine makes merry, makes glad the life, but money is the measure of all things and answers all things. Pecuniæ obediunt omnia—Money commands all things. Though wine make merry, it will not be a house for us, nor a bed, nor clothing, nor provisions and portions for children; but money, if men have enough of it, will be all these. The feast cannot be made without money, and, though men have wine, they are not so much disposed to be merry unless they have money for the necessary supports of life. Money of itself answers nothing; it will neither feed nor clothe; but, as it is the instrument of commerce, it answers all the occasions of this present life. What is to be had may be had for money. But it answers nothing to the soul; it will not procure the pardon of sin, the favour of God, the peace of conscience; the soul, as it is not redeemed, so it is not maintained, with corruptible things as silver and gold. Some refer this to rulers; it is ill with the people when they give up themselves to luxury and riot, feasting and making merry, not only because their business is neglected, but because money must be had to answer all these things, and, in order to that, the people squeezed by heavy taxes. IV. How cautious subjects have need to be that they harbour not any disloyal purposes in their minds, nor keep up any factious cabals or consultations against the government, because it is ten to one that they are discovered and brought to light, v. 20 . "Though rulers should be guilty of some errors, yet be not, upon all occasions, arraigning their administration and running them down, but make the best of them." Here, 1. The command teaches us our duty " Curse not the king, no, not in thy thought, do not wish ill to the government in thy mind." All sin begins there, and therefore the first risings of it must be curbed and suppressed, and particularly that of treason and sedition. " Curse not the rich, the princes and governors, in thy bed-chamber, in a conclave or club of persons disaffected to the government; associate not with such; come not into their secret; join not with them in speaking ill of the government or plotting against it." 2. The reason consults our safety. "Though the design be carried on ever so closely, a bird of the air shall carry the voice to the king, who has more spies about than thou art aware of, and that which has wings shall tell the matter, to thy confusion and ruin." God sees what men do, and hears what they say, in secret; and, when he pleases, he can bring it to light by strange and unsuspected ways. Wouldst thou then not be hurt by the powers that be, nor be afraid of them? Do that which is good and thou shalt have praise of the same; but, if thou do that which is evil, be afraid, Rom. xiii. 3, 4 .

Thy thought - In the most secret manner. The rich - Princes or governors. A bird - The king will hear of it by unknown and unsuspected hands, as if a bird had heard and carried the report of it.