Ecclesiastes 10:19 King James Version with Strong's Concordance (STRONG)

19 A feast H3899 is made H6213 for laughter, H7814 and wine H3196 maketh merry: H8055 H2416 but money H3701 answereth H6030 all things.

Cross Reference

1 Timothy 6:17-19 STRONG

Charge G3853 them that are rich G4145 in G1722 this G3568 world, G165 that they be G5309 not G3361 highminded, G5309 nor G3366 trust G1679 in G1909 uncertain G83 riches, G4149 but G235 in G1722 the living G2198 God, G2316 who G3588 giveth G3930 us G2254 richly G4146 all things G3956 to G1519 enjoy; G619 That they do good, G14 that they be rich G4147 in G1722 good G2570 works, G2041 ready to distribute, G1511 G2130 willing to communicate; G2843 Laying up in store G597 for themselves G1438 a good G2570 foundation G2310 against G1519 the time to come, G3195 that G2443 they may lay hold on G1949 eternal G166 life. G2222

Philippians 4:15-19 STRONG

Now G1161 ye G5210 Philippians G5374 know G1492 also, G2532 that G3754 in G1722 the beginning G746 of the gospel, G2098 when G3753 I departed G1831 from G575 Macedonia, G3109 no G3762 church G1577 communicated with G2841 me G3427 as G1519 concerning G3056 giving G1394 and G2532 receiving, G3028 but G1508 ye G5210 only. G3441 For G3754 even G2532 in G1722 Thessalonica G2332 ye sent G3992 once G2532 G530 and G2532 again G1364 unto G1519 my G3427 necessity. G5532 Not G3756 because G3754 I desire G1934 a gift: G1390 but G235 I desire G1934 fruit G2590 that may abound G4121 to G1519 your G5216 account. G3056 But G1161 I have G568 all, G3956 and G2532 abound: G4052 I am full, G4137 having received G1209 of G3844 Epaphroditus G1891 the things which were sent from G3844 you, G5216 an odour G3744 of a sweet smell, G2175 a sacrifice G2378 acceptable, G1184 wellpleasing G2101 to God. G2316 But G1161 my G3450 God G2316 shall supply G4137 all G3956 your G5216 need G5532 according to G2596 his G846 riches G4149 in G1722 glory G1391 by G1722 Christ G5547 Jesus. G2424

Ephesians 5:18-19 STRONG

And G2532 be G3182 not G3361 drunk G3182 with wine, G3631 wherein G1722 G3739 is G2076 excess; G810 but G235 be filled G4137 with G1722 the Spirit; G4151 Speaking G2980 to yourselves G1438 in psalms G5568 and G2532 hymns G5215 and G2532 spiritual G4152 songs, G5603 singing G103 and G2532 making melody G5567 in G1722 your G5216 heart G2588 to the Lord; G2962

Daniel 5:1-12 STRONG

Belshazzar H1113 the king H4430 made H5648 a great H7229 feast H3900 to a thousand H506 of his lords, H7261 and drank H8355 wine H2562 before H6903 the thousand. H506 Belshazzar, H1113 whiles he tasted H2942 the wine, H2562 commanded H560 to bring H858 the golden H1722 and silver H3702 vessels H3984 which his father H2 Nebuchadnezzar H5020 had taken H5312 out of H4481 the temple H1965 which was in Jerusalem; H3390 that the king, H4430 and his princes, H7261 his wives, H7695 and his concubines, H3904 might drink H8355 therein. Then H116 they brought H858 the golden H1722 vessels H3984 that were taken H5312 out of H4481 the temple H1965 of the house H1005 of God H426 which was at Jerusalem; H3390 and the king, H4430 and his princes, H7261 his wives, H7695 and his concubines, H3904 drank H8355 in them. They drank H8355 wine, H2562 and praised H7624 the gods H426 of gold, H1722 and of silver, H3702 of brass, H5174 of iron, H6523 of wood, H636 and of stone. H69 In the same hour H8160 came forth H5312 fingers H677 of a man's H606 hand, H3028 and wrote H3790 over against H6903 the candlestick H5043 upon H5922 the plaister H1528 of the wall H3797 of the king's H4430 palace: H1965 and the king H4430 saw H2370 the part H6447 of the hand H3028 that wrote. H3790 Then H116 the king's H4430 countenance H2122 was changed, H8133 and his thoughts H7476 troubled H927 him, so that the joints H7001 of his loins H2783 were loosed, H8271 and his knees H755 smote H5368 one H1668 against another. H1668 The king H4430 cried H7123 aloud H2429 to bring H5954 in the astrologers, H826 the Chaldeans, H3779 and the soothsayers. H1505 And the king H4430 spake, H6032 and said H560 to the wise H2445 men of Babylon, H895 Whosoever H606 H3606 shall read H7123 this H1836 writing, H3792 and shew H2324 me the interpretation H6591 thereof, shall be clothed H3848 with scarlet, H711 and have a chain H2002 of gold H1722 about H5922 his neck, H6676 and shall be the third H8523 ruler H7981 in the kingdom. H4437 Then H116 came H5954 in all H3606 the king's H4430 wise H2445 men: but they could H3546 not H3809 read H7123 the writing, H3792 nor make known H3046 to the king H4430 the interpretation H6591 thereof. Then H116 was king H4430 Belshazzar H1113 greatly H7690 troubled, H927 and his countenance H2122 was changed H8133 in him, H5922 and his lords H7261 were astonied. H7672 Now the queen, H4433 by reason H6903 of the words H4406 of the king H4430 and his lords, H7261 came H5954 into the banquet H4961 house: H1005 and the queen H4433 spake H6032 and said, H560 O king, H4430 live H2418 for ever: H5957 let not H409 thy thoughts H7476 trouble H927 thee, nor let thy countenance H2122 be changed: H8133 There is H383 a man H1400 in thy kingdom, H4437 in whom is the spirit H7308 of the holy H6922 gods; H426 and in the days H3118 of thy father H2 light H5094 and understanding H7924 and wisdom, H2452 like the wisdom H2452 of the gods, H426 was found H7912 in him; whom the king H4430 Nebuchadnezzar H5020 thy father, H2 the king, H4430 I say, thy father, H2 made H6966 master H7229 of the magicians, H2749 astrologers, H826 Chaldeans, H3779 and soothsayers; H1505 Forasmuch as H6903 H3606 an excellent H3493 spirit, H7308 and knowledge, H4486 and understanding, H7924 interpreting H6590 of dreams, H2493 and shewing H263 of hard sentences, H280 and dissolving H8271 of doubts, H7001 were found H7912 in the same Daniel, H1841 whom the king H4430 named H7761 H8036 Belteshazzar: H1096 now H3705 let Daniel H1841 be called, H7123 and he will shew H2324 the interpretation. H6591

Ecclesiastes 7:11-12 STRONG

Wisdom H2451 is good H2896 with an inheritance: H5159 and by it there is profit H3148 to them that see H7200 the sun. H8121 For wisdom H2451 is a defence, H6738 and money H3701 is a defence: H6738 but the excellency H3504 of knowledge H1847 is, that wisdom H2451 giveth life H2421 to them that have H1167 it.

Ecclesiastes 7:2-6 STRONG

It is better H2896 to go H3212 to the house H1004 of mourning, H60 than to go H3212 to the house H1004 of feasting: H4960 for H834 that is the end H5490 of all men; H120 and the living H2416 will lay H5414 it to his heart. H3820 Sorrow H3708 is better H2896 than laughter: H7814 for by the sadness H7455 of the countenance H6440 the heart H3820 is made better. H3190 The heart H3820 of the wise H2450 is in the house H1004 of mourning; H60 but the heart H3820 of fools H3684 is in the house H1004 of mirth. H8057 It is better H2896 to hear H8085 the rebuke H1606 of the wise, H2450 than for a man H376 to hear H8085 the song H7892 of fools. H3684 For as the crackling H6963 of thorns H5518 under a pot, H5518 so is the laughter H7814 of the fool: H3684 this also is vanity. H1892

Ecclesiastes 2:1-2 STRONG

I said H559 in mine heart, H3820 Go to now, H3212 I will prove H5254 thee with mirth, H8057 therefore enjoy H7200 pleasure: H2896 and, behold, this also is vanity. H1892 I said H559 of laughter, H7814 It is mad: H1984 and of mirth, H8057 What H2090 doeth H6213 it?

Ezra 7:15-18 STRONG

And to carry H2987 the silver H3702 and gold, H1722 which the king H4430 and his counsellors H3272 have freely offered H5069 unto the God H426 of Israel, H3479 whose H1768 habitation H4907 is in Jerusalem, H3390 And all H3606 the silver H3702 and gold H1722 that thou canst find H7912 in all H3606 the province H4083 of Babylon, H895 with H5974 the freewill offering H5069 of the people, H5972 and of the priests, H3549 offering willingly H5069 for the house H1005 of their God H426 which is in Jerusalem: H3390 That H3606 H6903 thou mayest buy H7066 speedily H629 with this H1836 money H3702 bullocks, H8450 rams, H1798 lambs, H563 with their meat offerings H4504 and their drink offerings, H5261 and offer H7127 them H1994 upon H5922 the altar H4056 of the house H1005 of your God H426 which is in Jerusalem. H3390 And whatsoever H4101 H1768 shall seem good H3191 to thee, and to H5922 thy brethren, H252 to do H5648 with the rest H7606 of the silver H3702 and the gold, H1722 that do H5648 after the will H7470 of your God. H426

2 Chronicles 24:11-14 STRONG

Now it came to pass, that at what time H6256 the chest H727 was brought H935 unto the king's H4428 office H6486 by the hand H3027 of the Levites, H3881 and when they saw H7200 that there was much H7227 money, H3701 the king's H4428 scribe H5608 and the high H7218 priest's H3548 officer H6496 came H935 and emptied H6168 the chest, H727 and took H5375 it, and carried H7725 it to his place H4725 again. H7725 Thus they did H6213 day H3117 by day, H3117 and gathered H622 money H3701 in abundance. H7230 And the king H4428 and Jehoiada H3077 gave H5414 it to such as did H6213 the work H4399 of the service H5656 of the house H1004 of the LORD, H3068 and hired H7936 masons H2672 and carpenters H2796 to repair H2318 the house H1004 of the LORD, H3068 and also such as wrought H2796 iron H1270 and brass H5178 to mend H2388 the house H1004 of the LORD. H3068 So the workmen H4399 H6213 wrought, H6213 and the work H4399 was H5927 perfected H724 by them, H3027 and they set H5975 the house H1004 of God H430 in his state, H4971 and strengthened H553 it. And when they had finished H3615 it, they brought H935 the rest H7605 of the money H3701 before H6440 the king H4428 and Jehoiada, H3077 whereof were made H6213 vessels H3627 for the house H1004 of the LORD, H3068 even vessels H3627 to minister, H8335 and to offer H5927 withal, and spoons, H3709 and vessels H3627 of gold H2091 and silver. H3701 And they offered H5927 burnt offerings H5930 in the house H1004 of the LORD H3068 continually H8548 all the days H3117 of Jehoiada. H3077

1 Chronicles 29:2-9 STRONG

Now I have prepared H3559 with all my might H3581 for the house H1004 of my God H430 the gold H2091 for things to be made of gold, H2091 and the silver H3701 for things of silver, H3701 and the brass H5178 for things of brass, H5178 the iron H1270 for things of iron, H1270 and wood H6086 for things of wood; H6086 onyx H7718 stones, H68 and stones to be set, H4394 glistering H6320 stones, H68 and of divers colours, H7553 and all manner of precious H3368 stones, H68 and marble H7893 stones H68 in abundance. H7230 Moreover, because I have set my affection H7521 to the house H1004 of my God, H430 I have H3426 of mine own proper good, H5459 of gold H2091 and silver, H3701 which I have given H5414 to the house H1004 of my God, H430 over and above H4605 all that I have prepared H3559 for the holy H6944 house, H1004 Even three H7969 thousand H505 talents H3603 of gold, H2091 of the gold H2091 of Ophir, H211 and seven H7651 thousand H505 talents H3603 of refined H2212 silver, H3701 to overlay H2902 the walls H7023 of the houses H1004 withal: The gold H2091 for things of gold, H2091 and the silver H3701 for things of silver, H3701 and for all manner of work H4399 to be made by the hands H3027 of artificers. H2796 And who then is willing H5068 to consecrate H4390 his service H3027 this day H3117 unto the LORD? H3068 Then the chief H8269 of the fathers H1 and princes H8269 of the tribes H7626 of Israel, H3478 and the captains H8269 of thousands H505 and of hundreds, H3967 with the rulers H8269 of the king's H4428 work, H4399 offered willingly, H5068 And gave H5414 for the service H5656 of the house H1004 of God H430 of gold H2091 five H2568 thousand H505 talents H3603 and ten thousand H7239 drams, H150 and of silver H3701 ten H6235 thousand H505 talents, H3603 and of brass H5178 eighteen H8083 H7239 thousand H505 talents, H3603 and one hundred H3967 thousand H505 talents H3603 of iron. H1270 And they with whom precious stones H68 were found H4672 gave H5414 them to the treasure H214 of the house H1004 of the LORD, H3068 by the hand H3027 of Jehiel H3171 the Gershonite. H1649 Then the people H5971 rejoiced, H8055 for that they offered willingly, H5068 because with perfect H8003 heart H3820 they offered willingly H5068 to the LORD: H3068 and David H1732 the king H4428 also rejoiced H8055 with great H1419 joy. H8057

Worthy.Bible » Commentaries » John Gill's Exposition of the Bible » Commentary on Ecclesiastes 10

Commentary on Ecclesiastes 10 John Gill's Exposition of the Bible


Introduction

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.


Verse 1

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.'


Verse 2

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.


Verse 3

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.


Verse 4

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.


Verse 5

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.


Verse 6

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.


Verse 7

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.


Verse 8

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.


Verse 9

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.


Verse 10

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.


Verse 11

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.


Verse 12

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.


Verse 13

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.


Verse 14

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.


Verse 15

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.


Verse 16

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.


Verse 17

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.


Verse 18

By much slothfulness the building decayeth,.... Or, "by slothfulnesses"F7בעצלתים "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.


Verse 19

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.


Verse 20

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. .