Teks -- Ecclesiastes 10:15-20 (NET)

10:15 The toil of a stupid fool wears him out, because he does not even know the way to the city.

The Problem with Foolish Rulers

10:16 Woe to you, O land, when your king is childish, and your princes feast in the morning! 10:17 Blessed are you, O land, when your king is the son of nobility, and your princes feast at the proper time– with self-control and not in drunkenness. 10:18 Because of laziness the roof caves in, and because of idle hands the house leaks. 10:19 Feasts are made for laughter, and wine makes life merry, but money is the answer for everything. 10:20 Do not curse a king even in your thoughts, and do not curse the rich while in your bedroom; for a bird might report what you are thinking, or some winged creature might repeat your words.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Ecc 10:15 - Wearieth

Fools discover their folly by their wearisome and fruitless endeavours after things which are too high for them.

Wesley: Ecc 10:15 - Because

He is ignorant of those things which are most easy, as of the way to the great city whither he is going.

Wesley: Ecc 10:16 - A child

Either in age, or childish qualities.

Wesley: Ecc 10:16 - Eat

Give up themselves to eating and drinking.

Wesley: Ecc 10:16 - Morning

The fittest time for God's service, for the dispatch of weighty affairs, and for sitting in judgment.

Wesley: Ecc 10:17 - Nobles

Not so much by birth, as by their noble dispositions.

Wesley: Ecc 10:20 - Thy thought

In the most secret manner.

Wesley: Ecc 10:20 - The rich

Princes or governors.

Wesley: Ecc 10:20 - 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.

JFB: Ecc 10:15 - labour . . . wearieth

(Isa 55:2; Hab 2:13).

JFB: Ecc 10:15 - knoweth not how to go to the city

Proverb for ignorance of the most ordinary matters (Ecc 10:3); spiritually, the heavenly city (Psa 107:7; Mat 7:13-14). MAURER connects Ecc 10:15 with the following verses. The labor (vexation) caused by the foolish (injurious princes, Ecc 10:4-7) harasses him who "knows not how to go to the city," to ingratiate himself with them there. English Version is simpler.

JFB: Ecc 10:16 - a child

Given to pleasures; behaves with childish levity. Not in years; for a nation may be happy under a young prince, as Josiah.

JFB: Ecc 10:16 - eat in the morning

The usual time for dispensing justice in the East (Jer 21:12); here, given to feasting (Isa 5:11; Act 2:15).

JFB: Ecc 10:17 - son of nobles

Not merely in blood, but in virtue, the true nobility (Son 7:1; Isa 32:5, Isa 32:8).

JFB: Ecc 10:17 - in due season

(Ecc 3:1), not until duty has first been attended to.

JFB: Ecc 10:17 - for strength

To refresh the body, not for revelry (included in "drunkenness").

JFB: Ecc 10:18 - building

Literally, "the joining of the rafters," namely, the kingdom (Ecc 10:16; Isa 3:6; Amo 9:11).

JFB: Ecc 10:18 - hands

(Ecc 4:5; Pro 6:10).

JFB: Ecc 10:18 - droppeth

By neglecting to repair the roof in time, the rain gets through.

JFB: Ecc 10:19

Referring to Ecc 10:18. Instead of repairing the breaches in the commonwealth (equivalent to "building"), the princes "make a feast for laughter (Ecc 10:16), and wine maketh their life glad (Psa 104:15), and (but) money supplieth (answereth their wishes by supplying) all things," that is, they take bribes to support their extravagance; and hence arise the wrongs that are perpetrated (Ecc 10:5-6; Ecc 3:16; Isa 1:23; Isa 5:23). MAURER takes "all things" of the wrongs to which princes are instigated by "money"; for example, the heavy taxes, which were the occasion of Rehoboam losing ten tribes (1Ki 12:4, &c.).

JFB: Ecc 10:20 - thought

Literally, "consciousness."

JFB: Ecc 10:20 - rich

The great. The language, as applied to earthly princes knowing the "thought," is figurative. But it literally holds good of the King of kings (Psa. 139:1-24), whose consciousness of every evil thought we should ever realize.

JFB: Ecc 10:20 - bed-chamber

The most secret place (2Ki 6:12).

JFB: Ecc 10:20 - bird of the air, &c.

Proverbial (compare Hab 2:11; Luk 19:40); in a way as marvellous and rapid, as if birds or some winged messenger carried to the king information of the curse so uttered. In the East superhuman sagacity was attributed to birds (see on Job 28:21; hence the proverb).

Clarke: Ecc 10:15 - He knoweth not how to go to the city

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.

Clarke: Ecc 10:16 - Wo to thee, O land, when thy king is a child

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

Clarke: Ecc 10:16 - Thy princes eat in the morning!

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.

Clarke: Ecc 10:17 - When thy king is the son of nobles

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

Clarke: Ecc 10:17 - And thy princes eat in due season

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.

Clarke: Ecc 10:18 - By much slothfulness

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."

Clarke: Ecc 10:19 - A feast is made for laughter

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.

Clarke: Ecc 10:19 - But money answereth all

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.

||&&$

Clarke: Ecc 10:20 - Curse not the king

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

Clarke: Ecc 10:20 - For a bird of the air shall carry the voice

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.

TSK: Ecc 10:15 - labour // because

labour : Ecc 10:3, Ecc 10:10; Isa 44:12-17, Isa 47:12, Isa 47:13, Isa 55:2, Isa 57:1; Hab 2:6; Mat 11:28-30

because : Psa 107:4, Psa 107:7; Isa 35:8-10; Jer 50:4, Jer 50:5

TSK: Ecc 10:16 - when // and // in the

when : 2Ch 13:7, 33:1-20, 2Ch 36:2, 2Ch 36:5, 2Ch 36:9, 2Ch 36:11; Isa 3:4, Isa 3:5, Isa 3:12

and : Pro 20:1, Pro 20:2; Isa 5:11, Isa 5:12, Isa 28:7, Isa 28:8; Hos 7:5-7

in the : Jer 21:12

TSK: Ecc 10:17 - when // and thy

when : Ecc 10:6, Ecc 10:7; Pro 28:2, Pro 28:3; Jer 30:21

and thy : Pro 31:4, Pro 31:5

TSK: Ecc 10:18

Pro 12:24, Pro 14:1, Pro 20:4, Pro 21:25, Pro 23:21, Pro 24:30, Pro 24:31; Heb 6:11; 2Pe 1:5-10

TSK: Ecc 10:19 - feast // and wine // maketh merry // but

feast : Ecc 2:1, Ecc 2:2, Ecc 7:2-6; Gen 43:34; Dan 5:1-12; 1Pe 4:3

and wine : Ecc 9:7; Psa 104:15; Isa 24:11; 1Sa 25:36; 2Sa 13:28; Luk 12:19; Eph 5:18, Eph 5:19

maketh merry : Heb. maketh glad the life

but : Money which would have answered every good purpose, and served for every emergency, is too often spent in feastings and revellings. Ecc 7:11, Ecc 7:12; 1Ch 21:24, 1Ch 29:2-9; 2Ch 24:11-14; Ezr 1:6, Ezr 7:15-18; Neh 5:8; Psa 112:9; Isa 23:18; Mat 17:27, Mat 19:21; Luk 8:3, Luk 16:9; Act 2:45, Act 11:29; Phi 4:15-19; 1Ti 6:17-19

TSK: Ecc 10:20 - Curse // thought // in thy bedchamber

Curse : Exo 22:28; Isa 8:21; Act 23:5

thought : or, conscience, Ecc 7:21, Ecc 7:22; Luk 19:40

in thy bedchamber : Luk 10:40, Luk 12:2, Luk 12:3

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Ecc 10:15

Fools discover their folly, as by their words, of which he hath hitherto spoken, so also by their actions, and by their endless and fruitless endeavours after things which are too high and hard for them. For he is ignorant of those things which are most easy and most necessary for him, as of the way to the great city whither he is going, or obliged by his business to go, which being a great and beaten road, is known even to children and natural fools.

Poole: Ecc 10:16 - A child // Thy princes eat

A child either,

1. In age. Or,

2. (which is more agreeable to the following clause) In childish qualities, as ignorance, inexperience, injudiciousness, rashness, frowardness, fickleness, or wilfulness, and the like, in which sense this word is used, 2Ch 13:7 , compared with 1Ki 14:21 Isa 3:4,12 1Co 14:20 Eph 4:14 .

Thy princes eat give up themselves to eating and drinking excessively and intemperately, as it is explained in the next verse. In the morning; the fittest time for God’ s service, and for the despatch of weighty affairs, and for sitting in judgment, Psa 101:8 Jer 21:12 . Which circumstance is added as a plain evidence of men that wholly devote themselves to vanity and luxury; which must needs occasion gross neglect of the great concerns of the kingdom, the oppression of the people to support such extravagancies, and a woeful and general corruption of the people by their example, and otherwise; which makes him say, Woe to that people!

Poole: Ecc 10:17 - The son of nobles // Eat in due season // For strength // Not for drunkenness

The son of nobles not so much by birth, as even the worst of kings commonly are, and have been, as by their noble and worthy dispositions, and endowments, and carriages; for such a one is opposed to the child in the former verse. Sons of nobles are put for noble persons, as the sons of men for men , and the sons of physicians for physicians .

Eat in due season so as may further, and not hinder, their main business.

For strength to refresh and strengthen their natures, that they may be fit for action and business.

Not for drunkenness not only nor chiefly to please their palates, and indulge themselves in sensuality.

Poole: Ecc 10:18

That house which is neglected by its owner, and not repaired, must needs come to ruin; whereby he intimates that the sloth and carelessness of princes in the management of public affairs, which is a usual attendant upon that luxury of which he hath now discoursed, is most destructive, both to themselves and to their people.

Poole: Ecc 10:19 - Money answereth all things

The design and effect of feasting and drinking wine is, that men may exhilarate their minds with the society of their friends, and with the use of the creatures.

Money answereth all things it procures not only meat and drink for feasting, but for all other things; as the heavens are said to answer the earth, when they give it those showers which it desires and needs to make it fruitful, Hos 2:21 . And this clause seems to be added as an aggravation of the sin and folly of luxury, because princes do thereby waste that money and treasure which is so highly necessary for the support and preservation of themselves, and of their kingdoms, and are forced to squeeze money out of their people by oppressive, and dishonourable, and dangerous practices, that they may have more to spend in riotous courses.

Poole: Ecc 10:20 - Curse not the king // In thy thought // In thy bed-chamber // A bird of the air shall carry the voice, and that which hath wings shall tell the matter

Curse not the king Having spoken of the miscarriages of kings, he now gives a caution to their subjects, that they should not thence take occasion to speak irreverently or contemptuously of them, or wish or design any evil against their persons or government; for though vices may be condemned, wheresoever they are, yet both reverence and obedience are due to magistrates, as they are God’ s vicegerents and ordinances, notwithstanding their vices, as is manifest from Rom 13:1 , &c.; 1Pe 2:13 , &c.

In thy thought in the most secret manner, by giving way to such thoughts or affections; for these will very probably break forth into such words and practices. Curse not the rich ; the princes or governors under the king, who are commonly rich; or any other rich men, who can oppress or punish thee by their wealth, as well as kings can do it by their power.

In thy bed-chamber where thy wife or servant may hear thee, and afterwards through folly or passion discover it to thy ruin.

A bird of the air shall carry the voice, and that which hath wings shall tell the matter the king will hear of it by unknown and unsuspected hands, as if a bird had chanted to be at the window when thou didst speak the words, and did hear them, and carry the report of it unto the king. It is a proverbial expression, as when we say, Hedges have ears , and, The walls will speak . Hence kings are said to have long ears.

PBC: Ecc 10:20

See WebbSr: ECCLESIASTES 10:2 AND 20

Haydock: Ecc 10:15 - City

City. Being so stupid, that they know not, or will not take the pains to find what is most obvious. (Calmet) ---

Thus the pagan philosophers knew all but what they ought to have known; (St. Jerome) and many such wise worldlings never strive to discover the paths which lead to the city of eternal peace: like him who contemplated the stars, and fell into a ditch. (Calmet)

Haydock: Ecc 10:16 - When thy // Child // Morning

When thy. Hebrew literally, "whose," cujus, as [in] ver. 17. (Haydock) ---

St. Jerome give two senses to this passage, the literal and the mystical, according to his usual custom. The dominion of young men and of luxurious judges is reproved, as well as innovations in matters of religion, Isaias iii. 4. Those are blessed who have Christ for their head, descending from the patriarchs and saints, (over whom sin ruled not, and who of course were free) and from the blessed Virgin [Mary], who was "more free." They have the apostles for princes, who sought not the pleasures of this world, but will be rewarded, in due time, and eat without confusion. (T. 7.) (Worthington) ---

Child. Minorities often prove dangerous to the state, while regents cannot agree. ---

Morning, as children eat at all times. This may relate to the ruler who is a child in age, or in knowledge, though it seems rather to refer to his counsellors, Isaias v. 11.

Haydock: Ecc 10:17 - Noble // Eurim // Heroum filii noxæ // Season

Noble. Royal extraction, ( Greek: Esthlon genesthai. Euripides, Hec.) and education, afford many advantages which others, who raise themselves to the throne, do not enjoy. Hebrew, "the son of those in white," (Calmet) or "of heroes." (Montanus) ---

Eurim, (Haydock) or Chorim seems to have give rise to the word Hero. The advantages of birth only make the defects of degenerate children more observable. (Calmet) ---

Heroum filii noxæ. "The sons of heroes are a nuisance," (Haydock) was an ancient proverb. ---

Season. The time was not fixed; but it was deemed a mark of intemperance to eat before noon, when judges ought to have decided causes, Daniel xiii. 7., and Acts ii. 15.

Haydock: Ecc 10:19 - Feast // Money // Scilicet uxorem cum dote fidemque et amicos // Et genus, et formam regina pecunia donet

Feast. As if they were born for this purpose, (Philippians iii. 19.; Calmet) fruges consumere nati. (Horace, i. ep. 2.) ---

Money. ---

Scilicet uxorem cum dote fidemque et amicos,

Et genus, et formam regina pecunia donet. (Horace, i. ep. 6.)

--- Hebrew, "money answers all purposes," (Haydock) to procure meat, drink, &c. (Calmet)

Haydock: Ecc 10:20 - Said

Said. Pigeons are taught to carry letters in the east, and Solomon alludes to this custom, or he makes use of this hyperbole to shew, that kings will discover the most secret inclinations by means of spies. We must not speak ill even of those who are worthy of blame, ver. 16. (Calmet)

Gill: Ecc 10:15 - The labour of the foolish wearieth everyone of them // because he knoweth not how to go to 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 Psa 107:7; so Alshech interprets it of heaven.

Gill: Ecc 10:16 - Woe to thee, O land, when thy king is a child // and thy princes 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 Isa 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, 2Co 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, Jer 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.

Gill: Ecc 10:17 - 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

Blessed art thou, O land, when thy king is the son of nobles,.... Or "heroes" ^z, 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" ^a; they do not eat so as to cause an appetite, or eager desire for drinking to excess: or, not "with drinking" ^b; 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 more ^c; and it was Solon's law, given to the Athenians, that if a prince was found drunk, death was his punishment ^d; and, with the Indians, if a woman killed a drunken king, her reward was to marry his successor ^e: all which show how odious drunkenness was with the Heathens, and especially in their kings and princes; see Pro 31:4. So Plato observes ^f, 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.

Gill: Ecc 10:18 - By much slothfulness the building decayeth // and, through idleness of the hands, the house droppeth through

By much slothfulness the building decayeth,.... Or, "by slothfulnesses" ^g, 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" ^h; 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.

Gill: Ecc 10:19 - A feast is made for laughter // and wine maketh merry // but money answereth all things

A feast is made for laughter,.... Or, "who make bread for laughter" ⁱ. 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, Dan 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" ^k; which is provided in plenty at feasts; and which is sometimes put for a feast itself, and called a banquet of wine, Est 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" ^l; 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.

Gill: Ecc 10:20 - 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

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" ^m, 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 everywhere ⁿ. 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" ^o.