(19) I look on these verses as isolated proverbs, and believe that the obvious meaning suggested by the English of this verse is the right one. Those who strive to trace a continuity of thought take Ecclesiastes 10:18 as a figurative description of the ruin of an ill-governed land; Ecclesiastes 10:19 as describing the riot of those rulers who make feasts for merriment, and have money freely at their disposal; and (Ecclesiastes 10:20) as a warning to the subjects to beware how, notwithstanding all this mis-government, they venture to rebel.

Verse 19. - A feast is made for laughter, and wine maketh merry. Here is a cause of the decay spoken of above. The rulers spend in revelry and debauchery the time and energy which they ought to give to affairs of state. More literally, for merriment they make bread, and wine [that] cheereth life; i.e. they use God's good gifts of bread and wine as means of intemperance and thoughtless pleasure. So a psalmist speaks of wine as making glad the heart of man (Psalm 104:15); and Ben-Sira says, "Wine is as good as life to a man, if it be drunk moderately: what life is there to a man that is without wine? for it was created to make men glad. Wine measurably drunk and in season bringeth gladness of the heart, and cheer fullness of the mind" (Ecclus. 31. [34.] 27, 28). But money answereth all things; i.e. grants all that such persons want. It requires money to provide rich food and costly wines; this they possess, and they are thus able to indulge their appetites to the utmost. It concerns them not how such resources are obtained - won by extortion from a starving people, exacted in exorbitant taxation, pillaged by unscrupulous instruments; they want gold to expend on their lusts, and they get it same-how, and with it all that in their view makes life worth living. Commentators alto Horace, ' Ep.,' 1:6.36, "Scilicet uxorem," etc.

"For why - a portioned wife, fair fame, and friends,
Beauty and birth on sovereign Wealth attends.
Blest is her votary throned his bags among?
Persuasion's self sits perched upon his tongue;
Love beams in every feature of his face,
And every gesture beams celestial grace."

(Howes.) Corn. a Lapide appositely quotes -

"...quidquid nummis praesentibus opta,
Et veniet; clausum possidet arca Jovem."

"If thou hast gold, then wish for anything,
And it will surely come; the money-box
Hath in it a most potent deity." Pineda, followed by Metals, suggests that this verse may be taken in a good sense. He would make ver. 18 correspond to ver. 16, characterizing the government of debauchees, and ver. 19 correspond to ver. 17, representing the rule of temperate princes where all is peace and prosperity. But there is nothing grammatical to indicate this arrangement; and the explanation given above is doubtless correct. The Septuagint Version is not faithful in our present text, though it is followed virtually by the Syriac: Αἰς γέλωτα ποιοῦσιν ἄρτον καὶ οϊνον καὶ ἔλαιον τοῦ εὐφρανθῆναι ζῶντας καὶ τοῦ ἀργυρίου ταπεινώσει ἐπακούσεται τὰ πάντα "For gladness they make bread and wine and oil, that the living may rejoice, and to money all things will humble themselves, will obey" (doubly translating the word).

10:16-20 The happiness of a land depends on the character of its rulers. The people cannot be happy when their princes are childish, and lovers of pleasure. Slothfulness is of ill consequence both to private and public affairs. Money, of itself, will neither feed nor clothe, though it answers the occasions of this present life, as what is to be had, may generally be had for money. But the soul, as it is not redeemed, so it is not maintained with corruptible things, as silver and gold. God sees what men do, and hears what they say in secret; and, when he pleases, brings it to light by strange and unsuspected ways. If there be hazard in secret thoughts and whispers against earthly rulers, what must be the peril from every deed, word, or thought of rebellion against the King of kings, and Lord of lords! He seeth in secret. His ear is ever open. Sinner! curse not THIS KING in thy inmost thought. Your curses cannot affect Him; but his curse, coming down upon you, will sink you to the lowest hell.A feast is made for laughter,.... Or, "who make bread for laughter" (i). 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" (k); 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" (l); 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.

(i) "ad risum facientes panem", Montanus; "faciunt panem", Paganinus, Mercerus, Piscator. (k) "et vinum, repete, parant", Piscator. (l) "et vitam exhilaret", Tigurine version; "exhilarare solet vitam", Mercerus; "quod exhilarare debebat vitam", so some in Rambachius.