Cap. 9, 17. This means that the words of the wise are more valid among the silent than the shouts of the lords among the fools.
The sum of this passage is that Solomon wants to comfort and admonish those who preside over affairs, then also punish those who resist and cause the counsels of the godly and wise not to succeed, as he does then with the example of
The first thing that happened was that the poor man wisely did a great thing, but as soon as the good deed was done, it was forgotten. For one is weary of all that is present, as has been said above. Seeing this, I say, he will say: Do not trouble yourself; you cannot make the world different, not even men. If the thing does not succeed according to your good advice, then order it GOtte.
1544 xxi, 204-206. interpretation of Eccl. Solomon, cap. 9, 17.18. W. v, 2311-2314. 1545
The words of the wise apply more to the silent etc.
The words of the wise are not heard, therefore the fools must hear the words of a foolish prince. The shouting of lords is heard by fools, and the words of a foolish counselor are heard by a foolish prince, because he tells him what he pleases. This, I say, you must see, as it is also said in Proverbs (Cap. 18, 2.]: A fool heareth not unless thou tell him that which is in his heart. The cause of this is this, that in the fool's heart his desire (adfectus) has the upper hand; therefore he will not listen to anything you may say, unless you tell him: that which he desires. For those who are previously taken in by their lusts or their wisdom do not listen. You will do nothing else; you will not be heard where there are not quiet hearts, that is, who are not blinded by their desires. So it does not help today that you write against the heretics or sacramentarians, because you do not accomplish anything. This is also what Paul said [Titus 3:10]: "Avoid a heretical man when he has been admonished once and again" etc.
And it is so not only in the things concerning godliness, but also in the worldly government. In worldly matters, if you give wise counsel, you will not get anywhere, nor will you be heard, except by those who are not prejudiced (neutrals), who have a calm mind and are not biased. For quiet hearts and those who are at peace judge correctly that the shouting of the lords is foolish. Therefore, one must wait until the movements have subsided, for only then will one hear; just as turbid water is not transparent, but if one wants to see the bottom, the water must first clear up. Thus all those who have preconceived opinions in their hearts cannot be persuaded unless this preconceived opinion has settled down, by which they are held captive as by a spell. He has expressed the same elsewhere [Proverbs 17:12]: "It is better to meet a bear or a lioness whose cubs have been stolen than a fool in his folly."
Cap. 9, 18. "Wisdom is better than armor; but a few knaves destroy much that is good.
He proved this statement by the previous example. And today, all who have been involved in wars confirm the same, namely, that the weapons of war are nothing without wisdom and good counsel, and that wisdom is more effective in war than the force. For there are many, manifold and sudden incidents, such as ambushes, etc.; if they are not immediately met with unhesitating counsel, then it is all over for the multitude and the armament. Thus the Romans boast that they have conquered the whole world, not by their power, but by wisdom. Wisdom, therefore, is indeed the ruler on earth, but still she is not heard.
For a few knaves spoil many good things.
For in war as well as in peace there are always such harmful people who spoil everything. If some councilor takes good care of peace, soon another one, a knave or a glorified man (Thraso), overthrows everything, which one tries to resist in vain, because people are caught by their inclinations, which they follow. They do not listen to those who advise otherwise, as Homer 1) also said: The worse part generally keeps the upper hand (Pejor pars fere vincit).
Cap. 10, 1. Thus the harmful flies spoil good ointments.
A proverbial saying against fools. But Solomon sometimes has very hard transitions. The transition would have been more severe if he had added: "It is as they say in Proverbs. But the proverb is taken from the things that were in use among this people; ointments were counted among the most precious things among them. To us, however, this equation seems hard and cold, because we do not have the things and the use of this people. Just as dead flies
1) In the Erlanger: Invius.
1546 L. Lxi, 206-209. interpretations on Ecclesiastes. W. v, 2314-2317. 1547
If the best ointment spoils, it is the same with any very good advice in the community, in the council, in the war: behold, some bad guy comes and destroys everything. As we now have to suffer the harmful flies, so we are also forced to suffer these pernicious counselors.
Therefore, sometimes foolishness (parva stultitia) is better than wisdom and honor.
This is a consolation against these accidents in the world and evil counselors. A little foolishness he calls that which lasts a short time, as the poets say, 1) that it is the highest wisdom to be foolish in due time (in loco desipere). Therefore, if you see that an ungodly knave has the upper hand in the deliberation, in the council etc. renounce your counsel and leave your wisdom in place, because you see that it is not pleasant, and so that you do not torture yourself. It is better that you be a little foolish and let them continue in their foolishness. Because they do not hear you, you cannot force your way through, for a fool cannot be guided by any advice unless you tell him what is in his heart. Therefore you must let them go after you have given your advice and done what you can. For if you wanted to get through, you would provoke these hornets, you would meet the angry she-bear, and you would incur unnecessary dangers. This is very good advice for us, who have to manage in such an evil and ungrateful world, which does not listen to anything we advise, say or threaten.
"Glory" (gloria) does not only mean the good reputation, but also the goods, the splendor, the adornment, the riches, from which the good reputation comes. Thus it is said in Matth. 6, 30. 29.: God clothes the lilies of the field in such a way that even Solomon in all his glory (gloria) was not so clothed, that is, in all his riches and in all his splendor.
V. 2 For the heart of the wise is on his right hand, but the heart of the fool is on his left.
1) Horatii oüarum, Nd. IV, ocie XI, v. 29.
This, too, is spoken in proverbs; that is, the wise man rules his heart; if he sees those acting foolishly and they do not want to listen, he can abstain from counsel for a while. etc. He can use his wisdom according to opportunity and persons, depending on whether he sees that his counsel will turn to the right or to the left. The fool, however, is not powerful of his heart, but thinks to break through according to his heart's inclinations. But it is something great if one can control and moderate his heart. No one has ever done this, nor can he do it, unless he knows the world and looks to divine judgment.
V. 3. Even if the fool himself is foolish in his actions, he still thinks everyone is a fool.
That is, he is not satisfied with his evil counsel, so that you are forced to yield to him, and even to suffer him to glory in his foolishness or evil counsel, and to heap invective on the wisdom of all others. For if thou hast given good counsel, he will straightway make a mockery of it, and slander that which is well said and well advised. But you answer: I have given advice, but do not force anyone to do so, and what I have thought good, I have said. First of all, the fool does not listen; secondly, he breaks through; and finally, he will ridicule and revile as foolish, as ungodly, everything you say against it (which you must certainly do, but nevertheless not in vain). We see and experience this in ourselves today.
V. 4. Therefore, if a mighty man's defiance goes against your will, do not be dismayed, for forbearance brings great misfortune.
This is what we Germans express by the saying: "He who is able to interrogate wants to be soap. 2) Therefore he says: If their spirit, that is, their defiance or counsel, should prevail, do not become impatient, do not leave your place, "stay with yourself, hold still." But if you oppose and do not want your counsel to be despised, you will
2) Thus in the Jena and the Erlangen. Wittenberg: "He who can interrogate becomes a wise man." The latter version has the Jenaer at the edge.
dn only grasp into a wasps' nest and lure against the sting, because that is a great piece of wisdom, that one translates or follows. For this quiets very great unhappiness, which in such a way is quelled by being calm, that is, by yielding, and finally comes to an end all by itself, whereas otherwise it would cause great unrest if you continued to oppose it. Thus the Romans boast of their Fabius that he deprived Hannibal of victory by his hesitation (fregerit). Thus our Elector Frederick of Saxony subdued and smelled the Erfurtians, who aroused sedition, by silence. So also Virgil says: 2) Superanda omnis fortuna ferendo est [Every fate can be overcome by suffering^. For these sayings are taken from the midst of experience in human affairs.
V.5-7. There is a calamity that I have seen under the sun, that is, a foolishness common among the mighty, that a fool sitteth in great dignity, and the rich are fools in the world. I saw servants on horses, and princes walking on foot, like servants.
He says: "It is not to be wondered at if there is a defiance or a counsel of fools against the wise and those who counsel rightly. For I see that among the princes people are rare who are not fools themselves and also give evil advice to things. Thus the fool rules everywhere; he has his being in the council, in the courts of princes etc. The world is foolish and is ruled by fools and foolish opinions; if you advise otherwise, it will not hear you. If you go through, the fool will only become more irritated, and out of defiance will do what is to the detriment of the whole country.
By the rich, of whom he says that they sit in the dust, he understands those who should be in the regiment, and who are also well able to govern. But by servants he calls those who should be governed, as if he were to say
1) Erlanger: tain6ii instead of: tanätziL.
2) Virgin ^611618, lik. V, v. 710.
3) stultis 6t is missing in the Erlanger.
wanted: Those who should be governed, I see governing and in high position; namely, those servants and fools. But the wisest I see in poverty, and that they have scarcely any bread. Therefore, if thou seest such centauros and glorious men reigning, who should rightly serve thee, let it not surprise thee. Think that this is the kingdom of the world.
V. 8, 9: But he that maketh a pit shall fall therein; and he that breaketh the fence shall be stung by a serpent. He who rolls away stones will have trouble with them, and he who splits wood will be hurt by them.
Here Solomon inserts, as it were, a collection of proverbs, all of which he applies to experience in the affairs of the world, as if to say: In human affairs it is as these proverbs say. Whatever you may undertake in affairs, there befalls you what is said, "He that maketh a pit," etc., that is, "Without harm you cannot get away." Likewise, when you have to govern people, it is the same as when you have to break through a fence, where it often happens that you are stung by a snake. Therefore, even if evil befalls you, do not desist for its sake, but remember that human affairs are no different. For the governing of men is in the hands of God alone. Therefore, he who is placed in a governmental office should know that he has to deal with such matters that cannot be governed by any human council. For human hearts are not in our power; only those who have the fear of God are easily governed.
But the proverb is taken from those who dig graves, to whom it happens that they often fall into them unawares. When conducting human affairs is as much as digging a pit, you should be warned and know that you will not be without danger. If you do not, you will run into much more serious and unforeseen dangers. For dangers that are foreseen are less severe. In Terence's Phormio, Demipho has wisely used this reminder.
than when he says: Therefore all, if it goes well, must especially consider with themselves how they may bear the repugnant fate, dangers, harm, banishment. When someone returns from a journey, he should always remember that it is possible that either his son has gone wrong, or his wife has died, or his daughter has fallen ill; all this is something ordinary, it can happen, so that it is nothing new to his mind. Everything good that happens to us contrary to expectation we should regard as gain, so that when such an adversity occurs, you can say: I expected this, and think that nothing against the world's course will happen to you; indeed, if something good happens to you, you should regard it as a daily gain. For this reason, even if someone falls into the ditch unawares, one must not immediately turn away from it. For human life is full of dangers. And as in the breaking of a fence there is often the danger that a hidden snake may sting, so in the government of things you must take care that you are not hurt; but if you are stung and hurt, you must bear it. For nothing new will happen to you.
Who rolls away stones.
He who rolls stones easily injures his hand or feet. For he means larger stones, which cannot be moved from one place to another without often injuring oneself badly. Thus it means that one must govern human affairs, rolling a stone. Therefore, if you are injured, say: If I had not rolled stones, I would not have been injured, but because I carry them away and roll them, it is not surprising if I am injured. If you are a householder, think that you also have a stone to roll. Similar is what follows:
Whoever splits wood will be hurt by it.
That is, governing is not without danger and injury. Therefore, it is best that the heart be prepared and expect some accidents, so that when something succeeds in the commonwealth, it is considered a miracle, as it were. The more unexpected the good is, the more it pleases the heart.
Just as the more foreseen the evils are, the less they hurt. Therefore, we should always remember that we have to work under dangers, not in well-being.
V. 10 If an iron becomes blunt and the edge remains unsharpened, it must be sharpened again with power; thus wisdom also follows diligence.
Again, he comforts those who are in government. As iron, when rust has got the upper hand, is smoothed with difficulty and given a sharpness, so the world is an iron eaten through with rust and a kind of crooked axe stuck loosely to the handle, which no one can well govern. This is a beautiful similitude. And just as it is tremendous work and misery to hew with a rough and rusty axe, so it is also miserable and pitiful to govern the world, to manage the community or the household. For it is a wicked and useless instrument, and yet we must handle in such and with such. Thus, since men are wicked and full of evil inclinations, great wisdom is needed to govern and direct them.
Therefore he says: When the iron has become rusty or dull, and the rust has got the upper hand, there remains only that a good master is there, that is: "There must be a good master who wants to sharpen an old rusty axe well. Thus it is necessary that there be a wise man who can make good use of such evil things, that is, of the world and of such wicked and perverse men. Men are by nature despisers, but God has added his prestige [to that of the authorities] so that men may at least obey in this way. For he says: I want you to obey this one; now if you do not obey, you also despise me. But even so they still do not obey.
So the worldly regiment or the household is nothing else than such a rusty iron. Therefore, use the axe you have if you cannot use any other, as the saying goes, "He who has no lime must build with dirt or glue." If you are a householder, or
in a magisterial office, think that you have a rusty iron (that is, such people who do not want to be governed, nor can be governed); use it and cut with it what you can, so that you at least keep or restore to some extent a piece or shape of the commonwealth. For it will not be possible to do so well in human affairs that most of the ills will not remain. Therefore there must be a good master, 1) who sharpens the old rusty iron so that it can be used to some extent. This is what should comfort us in human affairs.
V. 11. A washer is nothing better than a serpent that stings without being sworn.
This also belongs to the government of commonwealths. He says: As a snake stings, which is not summoned, that is, without being known or unawares (because a summoned snake does not sting, because it obeys the voice of the summoner), so also a washer stings, and a washer is nothing better than a stinging snake, that is, whoever is not powerful of his tongue, reviles his regent (rectori) or the one who is in charge of him. For this is how it is in the worldly regiment or also in the household. If you are a householder, you will do many things that displease your wife, your servants, etc. Among them you will also find people who disparage and blaspheme the good you do, but what you do badly, they will gossip about and carry around among your fellow citizens and neighbors. And you must also suffer this. You will resist it to the best of your ability, but what you cannot prevent, you must bear. It is indeed annoying and difficult to be so disgracefully taunted by the tongues of malicious people, even if you do not know it; but what can you do? You can't stop these insults, and those who speak ill of you. Just close your eyes and ears, and do as much as you can. So we must suffer that we are resisted by words and works, for the world does not cease from persecuting the authorities and those who exhort to what is right.
1) Erlanger: she instead of: sit.
V. 12: The words of a wise man's mouth are pleasant, but the lips of a fool devour them.
That is, the wise man puts his words rightly and sweetly, but because he is in the midst of evil tongues, he does not succeed. For the slanderer comes and devours him; he showers the good man with his words. Thus I refer the word "the same" to the wise man, not to the fool. For the blessed word of the wise man is made vain by the lips of fools. If any good and wise man counsels in the best way, a blasphemer and a knave will come and overthrow it. This is what happened to Paul, as reported in the Acts of the Apostles [Cap. 27, 21]. When they were shipwrecked, he said, "Dear men, I ought to be obeyed, and not to have broken out of Crete. "etc. Summa Summarum: The fool devours the wise, and the worse part always keeps the upper hand.
V. 13. The beginning of his words is foolishness and the end is harmful foolishness.
V. 14. A fool makes many words.
A wise man teaches with few words and says briefly what his opinion is. For the speech of truth is simple. But fools make many words, neither can they be silenced, or so refuted with words, that they should be silent; for one thing
they answer a thousand. Thus Christ always answered the scribes and Pharisees in a few words, when they blasphemed that His teaching was not from God but from the devil.
For man does not know what has been, and who will tell him what will come after him?
That is, man does not see what is there, what is before his eyes; never is he satisfied with what is present, always looking out for strange and future things, leaving what is given and prescribed to him by God. Now the gospel is given, but behold, we are carried away to other things. But this has been said more abundantly before.
V. 15. The work of the fools becomes sour for them, because one does not know how to go into the city.
That is, though fools have lain down and spoken many words, they accomplish nothing, nor do they gain anything, except that they make much of their labors and increase their toil. They toil by day and by night, anxious to do their best. But this work brings them nothing but more toil. And these two juxtapositions are to be noted: The fool has misery in his work, the wise man cheerfulness. 1) For when the fool sees that his undertaking has no progress, he has a troubled heart, for he cannot and does not know how to command GOtte to prosper. The wise man, however, has the same heart at both times, because he knows that things are not governed by our counsels or actions, but by the will of God. To this he also commands the prosperity and success of his counsels.
Because you do not know how to go to the city.
A Hebrew expression, as in the Psalms [Ps. 107, 4. Vulg.]: "And they found not the way to the city," that is, they wander about without knowing the way, that they may come where they may rest. Because all
1) The words: "The fool - merriment" are missing in the Erlanger.
If the paths are designed to lead to some place where people live, but they miss the way completely, they do not remain stable in anything, while the wise remain on the path and keep their place, even though they run into many dangers and obstacles, because they foresaw that this would be the case. Therefore, let each one work and labor with a cheerful heart. But he will work with a cheerful heart who knows that he is in the world, in dangers etc. In this way the evil will be overcome before it comes.
V. 16. Woe to the land, whose king is a child, and whose prince eats early.
So far we have heard that in human affairs the fools mainly have the upper hand and rule, although to their great misfortune, when they have suppressed the words of the wise, they themselves have to suffer the punishments of their foolishness. Since this is the case, it is very dangerous for a child to be a prince, if among so many fools, of whom everything is full, even the king is not wise. This is the regiment (regnum) in Germany and Spain today, where the princes, who are considered the wisest, direct and carry out everything for their own benefit and seek their own. The others know nothing but ride on stallions, whore, drink, etc., leaving everything to the rulers, who seek their own and do not care about the commonwealth. And the whole of Germany is, as it were, a desert in which there are no polite customs, no care for the education of the young; the laws, discipline and good arts have fallen away, no administration of justice.
A good prince is a great gift, who considers and understands what is useful for his country, who has a good view of what is due to everyone, so that everything is done and administered according to the laws, and every person gets his right. But not everything turns out well for him either; indeed, many things turn out quite differently; yet for this reason he should not abandon his purpose, but continue to be active as much as he is able, in the same way as was said above. For thus was Solomon a very good and wise prince, or
King, so that he also wrote proverbs for the instruction of the youth; nevertheless, he has had nothing but troubles and much work from it. Therefore, if even the best princes do not succeed, what will happen when the king is a child and does nothing worthy of a prince?
The prince's early meal.
That is, those who do not distribute the work, who do not care that the affairs of the kingdom are managed, but only that they themselves have good days. Yes, if there are some who wish to advise the things and the princes well, they are oppressed by such people. "Early" therefore denotes the same thing as "in the first place" or "above all". For "early" is the first hour of work or activity. But these eat early, that is, first they take care of themselves, seek their profit, and supply their belly; the affairs of the realm they set aside until the evening, and deal with those in the last place.
V. 17: Blessed is the land, whose king is noble (filius sapientum), and whose princes eat in due season, for strength and not for pleasure.
They are Hebrew ways of speaking: A child of death, a child of life, a child of the year. So here: A child that is, of the noble ones, which has, that is, distinguished people (for the Hebrew "child" we generally 1) connect with the verb "has", as is said of Pharaoh in Isaiah 2) [Cap. 19, 11.]: "I am the child of the wise", that is, I have many wise men). But it means XXXXX the whites. For it was the custom of the people in the Orient to use white garments, as the Romans used the purple robe and the state dress (trabea). From the dress, which the princes carry, they are called therefore the whites (candidi), as with the Romans some Torquati [from torques, the necklace] were called.
1) We have followed here the reading of the Wittenberg edition, which offers lere; Jena and Erlangen: vsro.
^saia.
And eat the prince at the right time.
That is, those who do not prefer their bellies to the affairs and cares of the realm, who do not seek their own; but where do you find them? Avarice rules at court, the great themselves find nothing but avarice. So you see it with our princes, where the principalities are sucked dry and the great and nobles grow rich. Because of the harmful great ones, we can do nothing to care for the poor, to establish schools, to provide poor virgins with a dowry, and to do such godly works, while they themselves extort everything possible from the princes. Truly, therefore, "good for the country whose princes eat for strength and not for pleasure," that is, those who enjoy the generosity of the prince in such a way that they have their food, that they can maintain themselves and their family, not that they accumulate excessive treasures.
V. 18 (For through laziness the beams sink, and through negligent hands the house becomes dripping).
He adds a proverbial saying as if he wanted to say: In such a kingdom, where the princes or the great seek their own, and the king is a fool, it is as with a negligent householder, who, while he could with a penny 3) see to it that the beams of the building are not damaged, does not do so until the whole house suffers damage. Where, therefore, there is not an industrious father of the house, who daily restores when something has fallen to pieces, one damage always follows another; but an industrious father of the house soon mends what has become defective, and not only preserves what he has, but also restores and renews what has been broken, and adds something in the way of things and ornament. But what he says of the house, he wants to be understood of the whole household. As a building decays when it is neglected, so the whole household decays when it is neglected. A diligent householder is always concerned that he should be better,
3) Erlanger: rriowento instead of: nummo.
A rotten one is always trying to ruin. Thus, many bishoprics and principalities have crumbled because no one has restored them, no one has laid a hand on them. He who despises the little things gradually ruins everything. A householder must be both frugal and generous, not neglecting even the smallest things, so that he may give abundantly where it is necessary to give, because the greatest things grow out of the smallest.
Our Prince Frederick managed his household as an extremely praiseworthy father of the house in such a way that he seemed to be dirtily stingy, for he allotted to each individual his own, to the cooks, cellar masters, etc., but to the guests, who had to be given, he let everything be given in abundance, which he would not have been able to do if he had not managed it through thriftiness. And so he had a very well-stocked house and servants. Thus even a prince, if he does not pay attention to one or two usurers or other public malefactors, will finally come to the point where he punishes no one at all and the whole community goes to ruin. In the same way, the Roman leaders in war wanted that no enemy should be despised, not even the least. Summa Summarum: Where there is a foolish king, there is also a foolish administration and such an empire, which must necessarily perish. For in the worldly regime, it is the same as in the
Housekeeping, and if you let the house become dripping, it is the same as letting the house go to ruin.
V. 19. That makes, they make bread to laugh, and the wine must delight the living.
That is to say, these harmful people, gluttons, gurguliones, earn their pay through no righteous service, but only with worthless things and works; through flattery, fox-tails and drinking they accumulate riches. Such people make up the majority at the courts of princes; indeed, among four hundred, there are barely four or five who earn their pay with serious and honest service, through which the commonwealth can be advised.
And the wine must please the living.
As if he wanted to say: They provide nothing but that they eat and drink well; they are of no use to the princes but that they empty their cellars and burden them with unnecessary costs.
And the money must bring them everything.
This is what we actually say in German: "Es ist alles ums Geld zu thun. They look at money everywhere, whether it benefits or harms the community and the rich.
1) Jenaer: ipki instead of: isti.