Exegetical and Hermeneutical Commentary of Ecclesiastes 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.
20. Curse not the king, no not in thy thought ] The words paint, as from a painful experience, the all-pervading espionage, which, as in the delatores of the Roman Empire, associates itself naturally with the police of a despotic government. The wise man must recognise that espionage as a fact and gives his counsel accordingly, but it is not the less clear that the counsel itself conveys, in its grave irony, a condemnation of the practice. It may be noted that the addition of “curse not the rich” makes the irony clearer, and takes the maxim out of the hands of those who would read in it the serious condemnation of all independence of thought and speech in face of the “right divine of kings to govern wrong.” For the purposes of the teacher, in the maxims in which the irony of indignation veils itself in the garb of a servile prudence, the rich man and the king stand on the same level.
in thy bedchamber ] This is, as in 2Ki 6:12, like the “closet” of Mat 6:6, proverbial for the extremest retirement.
a bird of the air shall carry the voice ] The figure is so natural, answering to the “walls have ears” of the Rabbinic, German, English proverbs, that any more special reference scarcely need to be sought for, but it is interesting to note the close parallel presented by the familiar Greek proverb of “the cranes of Ibycos.” For the reader who does not know the story it may be well to tell it. Ibycos was a lyric poet of Rhegium, circ. b.c. 540. He was murdered by robbers near Corinth and, as he died, called on a flock of cranes that chanced to fly over him, to avenge his death. His murderers went with their plunder to Corinth, and mingled with the crowd in the theatre. It chanced that the cranes appeared and hovered over the heads of the spectators, and one of the murderers betrayed himself by the terror-stricken cry “Behold the avengers of Ibycos!” (Suidas . Apollon. Sidon in the Anthol. Graec. B. vii. 745, ed. Tauchnitz). Suggestive parallels are also found in Greek comedy.
.
“No one knows of my treasure, save, it may be, a bird.”
Aristoph. Birds, 575.
.
“Long since the raven tells me from on high.”
Aristoph. Birds, 50.
Possibly, however, the words may refer to the employment of carrier pigeons in the police espionage of despots. Their use goes back to a remote antiquity and is at least as old as Anacreon’s “Ode to a pigeon.”
The pigeon speaks:
,
.
“Now I render service due
To Anacreon, Master true,
And I bear his billets-doux.”
Frequently they were employed to keep up communication between generals, as in the case of Brutus and Hirtius at the battle of Mutina. “What availed it,” says Pliny, in words that coincide almost verbally with the text ( Hist. Nat. x. 37), “that nets were stretched across the river while the messenger was cleaving the air” (“ per clum eunte nuntio ”).
Fuente: The Cambridge Bible for Schools and Colleges
Verse 20. Curse not the king] Do not permit thyself even to think evil of the king; lest thy tongue at some time give vent to thy thoughts, and so thou be chargeable with treason.
For a bird of the air shall carry the voice] Does he refer here to such fowls as the carrier pigeon, which were often used to carry letters under their wings to a great distance, and bring back answers? The Targum turns it curiously: “Do not speak evil of the king in thy conscience, nor in the secret of thy heart, nor in the most hidden place in thy house, curse not a wise man; for Raziel calls daily from heaven upon Mount Horeb, and his voice goes through the whole world; and Elijah, the great priest, goes, flying through the air like a winged eagle, and publishes the words which are spoken in secret by all the inhabitants of the earth.”
Civil government is so peculiarly of God, that he will have it supported for the benefit of mankind; and those who attempt to disturb it are generally marked by his strong disapprobation. And though there have been multitudes of treasons hatched in the deepest secrecy; yet, through the providence of God, they have been discovered in the most singular manner. This shows God’s care for government.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 Gods 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. thoughtliterally,”consciousness.”
richthe great. Thelanguage, as applied to earthly princes knowing the “thought,”is figurative. But it literally holds good of the King of kings (Ps139:1-24), whose consciousness of every evil thought we shouldever realize.
bed-chamberthe mostsecret place (2Ki 6:12).
bird of the air,c.proverbial (compare Hab 2:11Luk 19:40); in a way asmarvellous and rapid, as if birds or some winged messenger carried tothe king information of the curse so uttered. In the East superhumansagacity was attributed to birds (see on Job28:21; hence the proverb).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
“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, , in the sense of , is a synon. of and ; here it is rightly translated by the lxx by ; 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 ; 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 (2Ki 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 Chethb (whose of the art. is unnecessarily erased by the Ker ,
(Note: with unpointed He, because it is not read in the Ker ; similarly (1Sa 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.”
Fuente: Keil & Delitzsch Commentary on the Old Testament
RESPONSE TO ABUSIVE SUPERIORS
Verse 20 advises mistreated subordinates to remain calm and refrain from speaking ill against rulers or their rich associates, lest the criticism be swiftly conveyed to them, as if by wings, Exo 22:28; Act 23:5; 2Pe 2:10-11; Jud 1:8. See also comment on Vs. 4.a
Fuente: Garner-Howes Baptist Commentary
(20) Thought.A word of later Hebrew, found only in Daniel and Chronicles.
That which hath wings.Literally, master of wings; and so also Pro. 1:17. (Comp. master of the tongue, Ecc. 10:11.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. Curse not the king Having said in rebuke of the tyrant all that is prudent, admonition of prudence is again given to the subject. It has been remarked that the lack in Hebrew of the little words called particles causes even connected discourse to appear isolated, as if made of separate and distinct propositions. A translation into English or any modern tongue requires the insertion of these. Thus this verse needs to be introduced with Yet, Still, or However. Rich, should be the prince. Reference is here made to the system of espionage which largely prevailed under eastern governments. It was so close and manifold that the figures employed in this verse are not too forcible to express its adroitness and circumstantiality.
As the general subject of discreet behaviour in the trying times produced by bad rulers occupies so large a proportion of this brief book, we may, on dismissing it, again say that its moral weight as against the Solomonic authorship is very serious. The books of Scripture, though written for all time, got their special form and matter from and for some particular time. So much of exhortation to patient endurance under misgovernment could not possibly have been inspired by any thing known to have existed in the golden age of Solomon. But there was hardly a year in the interval between 450 B.C. and 330 B.C. when such wisdom of the serpent and harmlessness of the dove was not wanted in almost every province of the Persian empire.
Fuente: Whedon’s Commentary on the Old and New Testaments
A Warning Against Unwise Cursing Lest The Fact Reach The One Who Is Cursed ( Ecc 10:20 ).
Ecc 10:20
‘Do not curse the king, no, not in your thought. And do not curse the rich, even in your bedroom. For a bird of the air will carry the voice, and that which has wings will carry the matter.’
We are wise always to watch what we say or think, for there are always those who are willing to carry what we say to those we speak against. So the wise man curbs his tongue and is careful what he says, especially in public, but even in private. He does not speak one way in private and another way in public. He only says what he would not mind others hearing, for who knows who will spread the tale?.
The idea is based on the fact that kings and important people used to plant spies so that they knew what people were saying. But we know that God knows all that we say and are therefore to be even more careful.
Fuente: Commentary Series on the Bible by Peter Pett
Ecc 10:20. Curse not the king Speak not evil of the king, though thou shouldest know reason for it; nay, speak not evil of the rich, not even in the recesses of thy bed-chamber; for a bird of the air shall carry the voice, and a winged bird shall tell the matter. To the last instance, whereof the last proof consists, a very seasonable caution is here subjoined. Though, from the very considerations just touched upon, thinking people may often have reason to be dissatisfied with the government that they live under, yet they must not traduce either the king or other persons in high station; for that can never be done so secretly, but they may be soon apprized of it, by means which the speakers least think of. Here an end might have been put to this discourse, as the sacred orator has gone through the three propositions wherewith he intended to support the main conclusion which he had in view; and nothing seemed to remain, but to draw that conclusion. But before he came to it, he thought proper to add four precepts, three of which have a particular retrospect to the forementioned propositions, and the last seems to be nothing else but a commendation of this useful work. See the next chapter.
REFLECTIONS.1st, The purest white the soonest receives a soil; therefore,
1. They who have the reputation of wisdom, and make the higher professions of religion, should be the most exact and careful in their conduct, seeing that the eyes of men are upon them, ready to discern, and willing to expose, their smallest infirmities. As dead flies give the sweetest ointment into which they fall an ill favour, so doth a little folly, an inadvertent step, an unguarded word, or a sinful compliance, expose him to reproach that is in reputation for uniform and honour: the world will make no allowances for human infirmity, or the force of temptation; but, looking with envy on superior excellence, are happy to seize every shadow of abuse to degrade to their own level those who excel them, and to triumph that they are no better than themselves. May it make us, therefore, more circumspect in our words and works, when so many wait for our halting!
2. The wise are dexterous in the management of their affairs, their heart is at their right hand; in difficulties they have presence of mind to extricate themselves, and, in all their transactions, execute with vigour what they plan with prudence: but a fool’s heart is at his left, he is awkward in his business, absurd in his contrivances, and, if put a step out of his way, confused and at a loss: nay, he has not sense enough to conceal his folly; it appears in his very gait, in his conversation, in all his transactions; and, whoever makes the most cursory remarks upon his conduct, must be convinced that he is a fool.
2nd, They who would learn to rule, or to obey, must hear these lessons of instruction.
1. Let subjects learn to submit. If the spirit of the ruler rise up against thee, whether through any real provocation given, or misrepresentation made by others, leave not thy place; quit not his service in passion, nor throw up thy employments as being ill used, much less renounce allegiance and loyalty; but wait a while, and the storm will blow over, or an opportunity be afforded to vindicate thy injured innocence; for yielding pacifieth great offences, and gives time for wrath to subside, which anger and opposition would but exasperate, and render more implacable.
2. Let rulers take heed whom they prefer to places of trust; and honour; for it is a great evil, yet a common error, through favour, recommendation, or partiality, without considering the qualifications of the persons, to put those in office who are most unfit to govern. Folly is set in great dignity, men who are weak and unable to discharge the duties of their station, or wicked and disposed to abuse their power and influence: and the rich, men of character and fortune, who were in a great measure removed by their circumstances from the temptation of doing a mean thing, or men of grace and piety, sit in low place, neglected and slighted. I have seen servants upon horses, those of a mercenary spirit and low extraction, exalted, as the tools of an iniquitous administration; and princes walking as servants upon the earth, degraded and insulted by these upstart minions of power.
3. Let both prince and people beware of innovations, and keep within their due bounds; lest, turning prerogative into tyranny, or liberty into licentiousness, the fatal consequences should (too late) be felt and lamented. For as he that diggeth a pit, is in danger of falling into it; he who breaks a hedge, of being stung by the viper which is concealed in it; he that removeth stones from a wall, of being crushed by its fall; and he that cleaveth wood, of being hurt by the chips which fly from the stroke; so where princes turn oppressive and tyrannical, break in upon the liberties of the people, seek to demolish the constitution, render the government arbitrary, and employ force to put their designs into execution; they provoke the people to rise up against them. As, on the other hand, when factious discontented spirits contrive to bring about a change in the government, would sow discord among the people under pretence of zeal for liberty, would retrench the just rights of the crown, and alter the constitution, they often by their treasonable practices make a halter for themselves, and lawless liberty terminates in abject slavery: wisdom is therefore profitable to direct, how both should behave in their stations; and hereby we save ourselves much trouble and damage; as when a tool is sharpened, it works easily; but, when blunt, requires more violence, and the chips fly more dangerously around.
3rdly, We have,
1. The evil of a babbling tongue. It is venomous as the poison of a serpent, it stings mortally, without enchantment, or without a whisper, or hiss, and gives no warning.
2. The opposition between the words of the foolish and the wise. The words of a wise man’s mouth are gracious, he gives the most favourable character of others; speaks well of those who are in authority over him; seeks some topic of conversation which may be useful, and minister grace to the hearers; none go from his company without an opportunity of being the wiser and better for it: but the lips of a fool will swallow up himself; giving a loose to his tongue, he speaks evil of dignities, involves himself in quarrels, and brings ruin upon himself. The beginning of the words of his mouth is foolishness; he no sooner opens his lips, than his folly is manifest to all that hear him; and the end of his talk is mischievous madness: he talks himself into a passion, grows abusive and violent, and stops at no mischief. A fool also is full of words, never knows when to have done, and wearies the company with his nonsense; affects to understand every thing, and, though utterly ignorant, engrosses the discourse to himself; and with endless tautologies repeats his trite observations, or vain-gloriously boasts of what he will do, and what he expects hereafter, when even the wisest of men know not what a day may bring forth.
3. The works of the fool are as fruitless as his words. The labour of the foolish wearieth every one of them; they take the wrong way, and therefore cannot but labour in vain, because he knoweth not how to go to the city; he mistakes the path, though never so obvious, and is bewildered: and this is spiritually true of the infatuated sinner and the self-righteous, who say that they are on the road to the heavenly city, but know not Christ the way; and, therefore, every step they take only removes them farther from the gate of heaven.
4thly, The happiness or misery of a kingdom greatly depends on the character of its governors. A prince of a weak and childish spirit, unable to guide the reins, or debauched and luxurious, who devotes his time to the service of his lusts and pleasures, neglects public affairs, and consigns them to the management of those who are as weak or wicked as himself, is a curse to the land over which he presides. But blessed art thou, O land, when thy king is the son of nobles, ennobled by the virtues of his royal progenitors, whom he imitates, as well as by the blood derived from them; and thy princes eat in due season for strength, and not for drunkenness, where the subordinate magistrates are wisely chosen of the most virtuous, temperate, and sober; whose continual care is, how to discharge their office, and whom excess never disqualifies for business.
5thly, We have,
1. The great evil of sloth. By much slothfulness the building decayeth, no care being taken timely to repair the breaches; and through idleness of the hands the house droppeth through, mouldering fast to ruin, and falling to the ground. Thus the state suffers under slothful magistrates, and by sloth the soul of the sinner receives irreparable damage.
2. The secret designs of treason will be detected. Curse not the king, however ill his conduct may be, no not in thy thought; and curse not the rich, the inferior magistrates, even though oppressive, in thy bed-chambernever, however secretly in thy family, or in the most private club or association: for a bird of the air shall carry the voice, their spies are ever within hearing, and that which hath wings shall tell the matter; swift the intelligence of these secret plots shall be conveyed, and the consequence be the destruction of the contrivers.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
READER! the whole of this Chapter leads to very many important reflections, and if followed up to the source from whence all blessings flow, and in which all terminate; we shall find that the Preacher, from the emptiness of creatures, is here setting forth the fulness of the Creator; and in the unsatisfying nature of everything out of Christ, is proclaiming the necessity of Christ to give real comfort to the soul. Doth he say that flies of death are in the richest ointments of creature-making! And what is this, but to show that all fragrancy is in Jesus? Doth he assert that our comforts, and our wisdom, are like the heart of the fool, at the left side? And what doth this imply, but that in Jesus only right-handed blessings are found! Till we find Christ, who alone can cause us to inherit substance, it matters not what else, beside we inherit, for all alike are hollow and unsubstantial. Precious Lord Jesus! cause our souls thus to inherit thee, for like a golden chain, if thus united to thee, in thee we shall inherit all things. So saith thine Apostle, and the experience of thy people in all ages confirm it. All are ours, whether life or death; or things present, or things to come; all are ours, if we are Christ’s, for Christ’s is God’s.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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.
Ver. 20. Curse not the king, no not in thy thought. ] Or, In thy conscience; but in this or any other kind,
“Turpe quid acturus, te sine teste time.” – Auson.
The present government is ever grievous, and nothing more usual than to grudge against it; a but take heed of wishing hurt to rulers (thought is not free), much more of uttering it, though in hugger mugger. Kings have long ears, heavy hands; walls also and hedges have ears. Some may overhear thee, as Mordecai did the two traitors, Est 2:22 or thou mayest unwittingly and unwillingly betray thyself, as our gunpowder plotters.
That which hath wing, &c.
a ’ A , – Thucyd.
b Turkish History, fol. 460.
c French History.
Curse not the king = Revile not a king.
in thy thought = in thy secret thought: i.e. with all thy [acquired] knowledge. Hebrew. madda’, a rare word. Occurs only six times. Rendered “thought”, here; “knowledge” (2Ch 1:10, 2Ch 1:11, 2Ch 1:12. Dan 1:17); “science” (Dan 1:4).
Ecc 10:20
Ecc 10:20
“Revile not the king, no, not in thy thought; and revile not the rich in thy bedchamber: for a bird in the heavens will carry the voice, and that which hath wings shall tell the matter.”
This is a warning against any kind of seditious talk against a monarch and against even the entertainment of any uncomplimentary thoughts regarding such a ruler; because, the nature of human gossips being what it is, the account of your words will be relayed to the ruler, “In a manner as rapid and as marvelously as if birds or winged messengers had carried the information to the king.”
Ecc 10:20 In the concluding verse, wise counsel is offered to those who must suffer through the abuse of leaders whose character has been identified in the preceding verses. It is dangerous to react in an unwise way to the behavior of leaders who work contrary to the will of God. Thus the warning, Curse not the king. The motive of prudence is sufficient for one to refrain from lifting a voice against the king-one should have regard for his own personal safety. The idea of cursing either God or the ruler is prohibited (Exo 22:28). Here the word curse means speaking lightly of. The bird of the heavens, and the winged creatures simply means, in almost every culture, that secrets have wings. Words spoken in confidence often find wings and fly to the ears of those spoken about. Today one would say, a little bird told me. Jesus said, Out of the abundance of the heart the mouth speaketh (Luk 6:45). One must guard against entertaining evil thoughts in the heart, for in some unguarded moment the words will find their way through the lips to the ears of others.
Wisdom Better than Folly – Ecc 9:13 to Ecc 10:20
Open It
1. Where have you seen incompetent people end up in positions of responsibility?
2. When have you wished for more money?
3. In what ways has someone elses laziness affected you?
4. In what way has the advice of an obscure but wise person ever helped you?
Explore It
5. What did Solomon see that impressed him? (Ecc 9:13-16)
6. What was ironic about the man who saved the city? (Ecc 9:13-18)
7. What was ironic about the way the city was saved? (Ecc 9:13-18)
8. What themes are explored in these verses? (Ecc 9:13 to Ecc 10:20)
9. To what did Solomon compare the quiet words of the wise? (Ecc 9:17)
10. What is the value of wisdom? (Ecc 9:18)
11. What does a little folly outweigh? (Ecc 10:1)
12. What evil arising from the error of a ruler did Solomon see? (Ecc 10:5-7)
13. Against what sort of injuries did Solomon warn? (Ecc 10:8-9)
14. How did Solomon compare and contrast the words of the wise with the words of the fool? (Ecc 10:12-14)
15. What consequences of laziness did Solomon describe? (Ecc 10:18)
16. What did Solomon say about a feast, wine, and money? (Ecc 10:19)
17. Why did Solomon counsel against reviling the king and cursing the rich, even in private? (Ecc 10:20)
Get It
18. How is wisdom better than folly?
19. In what way is wisdom more powerful than strength?
20. How can just a little folly be so dangerous?
21. How do incompetent people end up in important positions?
22. In what self-destructive behaviors do people in our society engage?
23. What are the negative consequences of laziness?
24. In what way is money the answer for everything?
25. What are some problems or situations for which money is not the answer?
26. Why is it important to guard our tongue even when it doesnt appear to be necessary?
Apply It
27. What is one step you can take this week to cultivate wisdom over brute strength in your life?
28. Concerning what self-destructive or foolish behavior will you seek someones advice?
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
Reciprocal: 2Sa 16:5 – cursed 1Ki 21:13 – the king 2Ki 6:12 – telleth Est 2:22 – the thing 2Pe 2:10 – to speak
Ecc 10:20. 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 Gods deputies and vicegerents, and that, notwithstanding their vices, as is manifest from Rom 13:1, &c.; 1Pe 2:13. No, not in thy thought In the most secret manner, by giving way to such thoughts and affections, for these would very probably break forth into disloyal words and practices: and curse not the rich The princes or governors under the king, who are commonly rich; for a bird, &c., shall carry the voice The king will hear of it by unknown and unsuspected hands, as if a bird had heard and carried the report of it.
10:20 Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a {l} bird of the air shall carry the voice, and that which hath wings shall tell the matter.
(l) You cannot work evil so secretly that it will not be known.
In spite of such bad leadership, Solomon urged restraint. If you complain, those in authority may eliminate you. Corrupt officials often have supporters in the most private places who take the names and words of complainers back to their masters. As the old saying goes, "Walls have ears."
Was Solomon saying that people should submit to governmental corruption and oppression without ever speaking out? The practices of Jesus, the prophets, and the apostles cast doubt on this interpretation. Probably Solomon had conditions in view in which there was no possibility that speaking out would produce any change for the better. In this section he was addressing the fact that wise people may lose their influence because of the actions of others (Ecc 10:12-20). His point was, do not endanger your future unnecessarily. He was not speaking about how to effect change in a crooked government (cf. Isa 5:11-12; Amo 6:4-6; 2Pe 2:13-19).
"Everything that has been said about wisdom and folly points again to the main lesson of Ecclesiastes: the need to face life as it really is, and take our life day by day from the hand of a sovereign God." [Note: Eaton, p. 138.]
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)