Ecclesiastes 10:20 Ulasan

This chapter seems to be like Solomon's proverbs, a collection of wise sayings and observations, rather than a part of his sermon; but the preacher studied to be sententious, and "set in order many proverbs," to be brought in in his preaching. Yet the general scope of all the observations in this chapter is to recommend wisdom to us, and its precepts and rules, as of great use for the right ordering of our conversation and to caution us against folly. I. He recommends wisdom to private persons, who are in an inferior station. 1. It is our wisdom to preserve our reputation, in managing our affairs dexterously (Ecc 10:1-3). 2. To be submissive to our superiors if at any time we have offended them (Ecc 10:4). 3. To live quiet and peaceable lives, and not to meddle with those that are factious and seditious, and are endeavouring to disturb the government and the public repose, the folly and danger of which disloyal and turbulent practices he shows (Ecc 10:8-11). 4. To govern our tongues well (Ecc 10:12-15). 5. To be diligent in our business and provide well for our families (Ecc 10:18, Ecc 10:19). 6. Not to speak ill of our rulers, no, not in secret (Ecc 10:20). II. He recommends wisdom to rulers; let them not think that, because their subjects must be quiet under them, therefore they may do what they please; no, but, 1. Let them be careful whom they prefer to places of trust and power (Ecc 10:5-7). 2. Let them manage themselves discreetly, be generous and not childish, temperate and not luxurious (Ecc 10:16, Ecc 10:17). Happy the nation when princes and people make conscience of their duty according to these rules.

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, Ecc 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, Ecc 10:2; the folly of the latter lies not only in his heart, but betrays itself throughout the whole of his conversation, Ecc 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, Ecc 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, Ecc 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, Ecc 10:8. Then the babbling of fools against a government is exposed, which is like the secret bite of a serpent, Ecc 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, Ecc 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, Ecc 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 Ecc 10:20.

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" (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). (m) , Sept. "in conscientia tua", Junius & Tremellius, Piscator, Drusius, Cocceius, Gejerus. (n) Apuleius de Mundo. (o) "dominus alarum", Piscator. Next: Ecclesiastes Chapter 11

If then those things, which are spoken in secret against you that are kings, are not hidden, is it not incredible that I should have spoken against you in the presence of a king and of so many bystanders?

"Even in your thoughts do not curse a king, and in your bed-chamber do not curse the rich, for a bird of the skies may carry the sound, and some winged creature may betray the matter. "This simple example teaches the listeners that we should not be overpowered by anger and fury, and curse and blame kings and leaders, since it seems to happen against one's wish, that what we curse is made known. And we run into danger by the inability to hold our tongue. He also says, "a bird of the skies may carry the sound, and some winged creature may betray the matter", this is to be understood as a exaggeration, just as we are accustomed to saying, 'walls have ears to hear those things, which we think are said in private'. But it is better to hear a teaching in this way, so that we know that we have a commandment to follow, not only that nothing should be spoken rashly against Christ, but also in the secret places of our heart, however we are troubled by our many problems, nothing should be blasphemed, nothing thought which is impious. And since we owe love, that we have for Christ, the next part says, "love the Lord your God," and even " your nearest" and "yourself". [Matth. 22, 37.40.] He even orders this, so that afterwards we do not easily take the king away from the holy, and so that we do not slander by the wickedness of our tongue those who are rich in knowledge, wisdom and virtues, for they are the angels who fly around the earth and are administrators of the spirit. They say in Zechariah, "we have traversed the earth and look all the world is inhabited and quiet" [Zach. 1, 11.]. And just like birds, our words and thoughts are carried to heaven. And whatever we think in secret, is not hidden from God's knowledge. <h2>CHAPTER 11</h2>

Generally one is advised not to say bad things about others. A curse is nothing else but a wish for something bad.…The word cautions against slander. Do not even have the intention, he says, of slandering someone—let alone actually slandering someone. Look at how great an evil this is: “Do not love speaking ill [of anyone], lest you be cut off.” Thus, he says the following: Not even in your thoughts, not even in your consciousness, should you “curse the king.” But if one is not supposed to curse anyone, the king should be cursed even less.

(Ecc. 10:1-20) Following up Ecc 9:18. him that is in reputation--for example, David (Sa2 12:14); Solomon (1Ki. 11:1-43); Jehoshaphat (2Ch. 18:1-34; Ch2 19:2); Josiah (Ch2 35:22). The more delicate the perfume, the more easily spoiled is the ointment. Common oil is not so liable to injury. So the higher a man's religious character is, the more hurt is caused by a sinful folly in him. Bad savor is endurable in oil, but not in what professes to be, and is compounded by the perfumer ("apothecary") for, fragrance. "Flies" answer to "a little folly" (sin), appropriately, being small (Co1 5:6); also, "Beelzebub" means prince of flies. "Ointment" answers to "reputation" (Ecc 7:1; Gen 34:30). The verbs are singular, the noun plural, implying that each of the flies causes the stinking savor.

thought--literally, "consciousness." 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. bed-chamber--the most secret place (Kg2 6:12). 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). Next: Ecclesiastes Chapter 11

"Curse not the king even in thy thought; and in thy bed-chamber curse not the rich; for the birds of the air carry away the sound, and the winged creature telleth the matter." In the Books of Daniel and Chronicles, מדּע, in the sense of γνῶσις, is a synon. of השׂכּל and חכמה; here it is rightly translated by the lxx by συνείδησις; it does not correspond with the moral-religious idea of conscience, but yet it touches it, for it designates the quiet, inner consciousness (Psychol. p. 134) which judges according to moral criteria: even (gam, as e.g., Deu 23:3) in the inner region of his thoughts (Note: Hengst., not finding the transition from scientia to conscientia natural, gives, after Hartmann, the meaning of "study-chamber" to the word מדּע; but neither the Heb. nor the Aram. has this meaning, although Psa 68:13 Targ. touches it.) one must not curse the king (cf. Ecc 7:4.) nor the rich (which here, as at 6b, without distinction of the aristocracy of wealth and of birth, signifies those who are placed in a high princely position, and have wealth, the nervus rerum, at their disposal) in his bed-chamber, the innermost room of the house, where one thinks himself free from treachery, and thus may utter whatever he thinks without concealment (Kg2 6:12): for the birds of the air may carry forth or bring out (Lat. deferrent, whence delator) that which is rumoured, and the possessor of a pair of wings (cf. Pro 1:17), after the Chethı̂b (whose ה of the art. is unnecessarily erased by the Kerı̂, (Note: הכּן with unpointed He, because it is not read in the Kerı̂; similarly החנית (Sa1 26:22). Cf. Mas. fin. f. 22, and Ochla veochla, No. 166.) as at Ecc 3:6, Ecc 3:10): the possessor of wings (double-winged), shall further tell the matter. As to its meaning, it is the same as the proverb quoted by the Midrash: "walls have ears." (Note: Vid., Tendlau's Sprichwrter, No. 861.) Geier thinks of the swallows which helped to the discovery of Bessus, the murderer of his father, and the cranes which betrayed the murderer of Ibycus, as comparisons approaching that which is here said. There would certainly be no hyperbole if the author thought of carrier-pigeons (Paxton, Kitto) in the service of espionage. But the reason for the warning is hyperbolical, like an hundred others in all languages: "Aures fert paries, oculos nemus: ergo cavere Debet qui loquitur, ne possint verba nocere."