Cap. 10, 20. Do not curse the king in your heart, and do not curse the rich man in your bedchamber; for the birds of the air carry the voice, and the fitties repeat it.
The previous chapter was a kind of attack on fools and a description of the kingdom of the world, how it is constituted, so that everyone who has to do with the government may realize that he is a very unholy kingdom.
I have to administer the office. But this, I say, is the highest wisdom, that one may know that this kingdom of the world is all full of wickedness and cannot be corrected. But this chapter exhorts to good works. For when it is taught how wicked the kingdom of the world is, men's hearts begin to be displeased, and they think of withdrawing from the work of affairs, and of leaving the world, having been overcome by the wickedness of men, like
1560 L. XXI, 223-226. interpretation of Ecclesiastes Solomon, cap. II, I. W. V, 23SK-2339. 1561
is also said above. But Solomon teaches that the more wicked and unreasonable the world is, the more one must stop and work so that at least something will happen.
And first of all, he begins by saying that one should honor the authorities. For 1) The authorities are God's order and the best part of the world or under the sun. And by this order God directs everything that happens under the sun. The wicked, however, begin primarily by despising the authorities, since they hear that God punishes them in the Scriptures. But it is God's office to chastise and punish the authorities. Even though you hear this, you must not do it too, for you are not God or the one who made the divine order or who is to establish it, but as God punishes those, so he also punishes you in Scripture, so that you too may carry out your office. But thou forgettest the beam in thine eye, and beginest to see the mote in another's eye, and to punish the rulers, by whom rather thou shalt be punished. And if you had their office upon you, you would miss far more, and not even accomplish what those accomplish. Therefore, let us hear God rebuke the authorities, but do not imitate God in this.
So the meaning is: I have said many things about princes, how they corrupt the world, but you do not curse the king with you or in your heart, nor the rich man in your bedchamber. That is, those who are ordained to violence are to be honored, because it is not a human order, but God's order. Although Peter fl. Ep. 2,13. Vulg.^j calls the authorities a human creature, because one receives the office from men, nevertheless their authority is a divine one, and if the authorities are also bad, one must honor them nevertheless because of the order of God. Why would you therefore curse them, who toil with so many and such great cares and labors for the sake of your peace, if they are good; but if they are evil and foolish, their ungodliness is and brings them misfortune enough; therefore rather pity them. But this does not happen; on the contrary, the world does the opposite: it repays ingratitude to the good,
I) Erlanger: Hui instead of: Huia.
others she curses, the fools she praises; yes, the pious are torn away from the lands.
Summa: we cannot bear ourselves or others, neither happiness nor misfortune. When God tempts us with minor afflictions, be it with sickness or with poverty etc., we become impatient, accusing God etc. But when He lets us go after our lusts, we cannot bear even that. Great is the divine patience that can bear us in the face of such great ingratitude. Therefore, we too should stop cursing the authorities and show them honor, whether they be good or evil. Give thanks to God if they are good, bear suffering and tolerate it if they are evil. But those who are in the office of the word may punish; not the common people.
For the birds of the air carry the voice, and those that have fittige (vir alarum), saying after.
A bird is called by the Hebrews "a man of the fitties" or a husband of the wings, or one who has wings. But he means to say, If you curse the king, it will not be hidden but will be known, and you will be punished. For [Proverbs 16:14, 15] "the king's wrath is death, his mercy an evening rain."
Cap. 11, 1. Let your bread go over water, and you will find it for a long time.
Again a Hebrew way of speaking, as Solomon is rich in images. He wants to say: Be generous to everyone, if you can; use your wealth for good wherever you can. And he adds a promise: "For if you live long, you will receive it back a hundredfold. Thus it is said in Proverbs [Cap. 19:7], "He that hath mercy on the poor lendeth unto the Lord." So also Christ says [Luc. 6:36.], "Pray, and it shall be given you." And Paul says [2 Cor. 9:7], "A cheerful giver is loved by God." He that would become poor, let him give nothing to others. Therefore he says, "Let your bread go," that is, share the food the Lord has given you.
Over water.
That is, give with a simple heart and abundantly, even if it seems as if your good deed is lost and the bread falls into the water. For Solomon uses this image only to indicate that you, who are mortal yourself, feed mortals.
So you will find it for a long time.
That means: If you live for a long time, you will find the bread again, which you let pass over the water, as if he wanted to say: That which thou hast given to others shall not perish, though it seem to be lost; rather, the Lord shall give thee bread for a long time. Ps. 37:26: "He is always merciful, and lendeth gladly." Likewise v. 19: "In the time of trouble they will have enough," because God does not suffer to be outdone in abundant giving, but in an infinite way makes our generosity stand back against His.
V. 2. divide among seven and among eight, for you do not know what calamities will come on earth.
Here he exhorts again, and adds to the exhortation a threat. He says: Divide your bread either among seven or among eight, that is, give abundantly. For (so Paul says [2 Cor. 9:6.]), "He that soweth in blessing shall also reap in blessing; he that soweth sparingly shall also reap sparingly." "Let not thou think thyself too much that thou givest"; though thou hast given all, yet shalt thou not become poor; only give of thine own, and that what thou givest may be there, as Christ says in the Gospel.
For you do not know what misfortune etc.
That is, it may be that you die tomorrow and have to leave yours to the most unworthy people, or suddenly another accident occurs, that you are sorry for not having used or given your goods, and then, if you would like to, you cannot. Therefore give, if thou hast or canst, thou canst not know what the evening may bring. For when princes heap up treasures, they do nothing else but that they may have great wealth.
The rich gather together a lot, which gives rise to quarrels and disagreements.
V. 3. When the clouds are full, they give rain on the earth.
These are all exhortations and threats. When the clouds, that is, the poor, are filled, they pour the rain upon the earth. 1) This can be understood in two ways; first, imitate the clouds that pour out rain when they are full; so do you, pour out on the poor. Secondly, that it is a promise, which I like better, that is, if you have money and goods, give to those who are like an unseen cloud and have nothing. These clouds, I say, fill, and thou shalt see that thou shalt also be filled. Now follows the threat:
When the tree falls, it falls at noon or midnight, on which place it falls, there it remains.
That means: You do not know how long you will live and possess goods, like a tree, when it is cut down, may it fall at noon or midnight, remains lying there. So you too, under whatever circumstances death will cut you down, in whatever place, in whatever condition, will remain lying there. If the Lord finds you at noon, that is, as a fruitful tree abounding in good works, good for you; but if he finds you at midnight, that is, not abounding in good works, woe to you! As you are found, so you will be judged and also receive your reward.
V. 4: He who watches the wind does not sow, and he who watches the clouds does not reap.
This is also part of the exhortation. We would say in German instead, "Whoever is afraid of the bushes will never enter the forest." It seems to him who gives that he will keep nothing in the house, but will lose everything. This is the reason why we are so reluctant to give. Therefore says
1) Jonah aptly rendered the meaning of this phrase: "if you give to them, it will be amply repaid to you."
He: If you fear poverty and ingratitude, you will never prosper; he who does not look at the word of the Promiser, but only at the money and goods he has given, does not believe that he will feed himself or have enough. Therefore, look to the word of God and the promises; man does not live by bread alone. I say, if thou wilt hearken unto his word, he will bless thee in the field, in thy house etc.
Therefore he who watches the wind does not sow, and he who watches the rain does not reap. For in harvest the rain is not good; but one waits for serene onward, and reaps no sooner than this has come. They say, I would gladly give, if I saw that I lacked nothing. You want to give only of that of which you have no need, but you should know that the poor man should eat with you, that you should rather deprive yourself of something, so that he may not lack. But he who does not believe the Lord does no good. He that continueth in the word continueth in the work.
V. 5. Just as you do not know the way of the wind, and how the bones are prepared in the womb, so you cannot know the work of God that He is doing everywhere.
Solomon uses a great abundance of words in his exhortation to wake us up from our sleepiness and sluggishness. He says: "Just as you do not know what the way of the wind is, and how the bones are prepared, etc., so you do not know the work of God, which he does everywhere or in all, you do not know what he will decide about you or another, whether you will die tomorrow or whether you will live, or whether you will be sick, or what evil will befall you. If God had let us know how long or how short our life would be, we would be exceedingly bad in every way. Now we also do not know one hour of our life beforehand, and yet we still do not refrain from doing evil. Christ uses the same simile in John 3:8: "You hear the sound of the wind, but you do not know from where it comes.
or where he is going." So you also do not know where you will go or where you are going. As you feel the present wind, so you use the present things.
And how the bones are prepared etc.
Thus, he says, animals and men are formed in the womb without you knowing it. Ps. 139:15: "My bones were not hidden from thee, when I was made in secret." And the whole 139th Psalm teaches this [v. 1.], "O Lord, thou searchest me. "etc. And if the womb were open, yet we would not see how this proceeded, because the trees grow, in that we all see it, and yet we do not see how the leaves, the branches, the fruits grow, neither can we indicate any reason for it. So we also grow while others see it. Since we do not understand what is present and before our eyes, how can we know what is to come? The sum, then, is: The works of God are not known to us, and what is to come is uncertain.
V. 6. Sow your seed early, and do not turn away your hand in the evening; for you do not know whether this or that will come to pass; and if either comes to pass, so much the better.
This he says not only of agriculture, but in general of all human works, but especially of doing good, as Paul says [Gal. 6:10]: "Therefore, since we have time, let us do good." "Early," that is, in due season, or always being active. Cause:
For you do not know whether this or that will be advised etc.
You sow and do what you owe, but command God your works and their counsel. Do good to all, pay no attention to the winds, and do not worry about what will be done. This is the way to do the works, and not to look at gratitude. "If the world gives no thanks, give thanks to God; if both come, it is so much better." But if dangers should come, be ready to accept them.
We see, therefore, that Solomon in that whole
The next thing is to teach us the custom of present things and to prepare us against future dangers and accidents, so that when they come, we may accept them as something we are used to. What follows are applauses or rather good wishes, as we are wont to add in German to our sermons or exhortations in such a way: "Would to God that it were so!"
V. 7: The light is sweet, and the sun is pleasant to the eyes.
This is a simile (allegoria). He wants to say: It would be something lovely if someone would give an example of this teaching, if the princes of the people and the people themselves would follow the teaching that I have taught and teach in this book.
V. 8: When a man lives a long time and is happy in all things, he only remembers the evil days, that there are so many of them, because all that he has encountered is vain.
This, as I have said, is only a good wish, as if to say, "I should like to see the age that would have kept this book; that would be a fine man!" As lovely as the sun is, and as pleasant as the light, it is lovely to see a well-tried man who would have experienced this for many years with a cheerful heart, despising the world in peril. He would see a lot of darkness, that is, misfortune in the world, but that would delight him, that he could despise these things, since he knew and foresaw long before that this is how the world is.