TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ecclesiastes 10:16–20. His two-level outline is real structure in the source text, so it is rendered as structure.
Solomon here observes,
I.How much the happiness of a land depends upon the character of its rulers; it is well or ill with the people according as the princes are good or bad.
1.The people cannot be happy when their princes are childish and voluptuous (Ecc 10:16): Woe unto thee, O land! even the land of Canaan itself, though otherwise the glory of all lands, when thy king is a child, not so much in age (Solomon himself was young when his kingdom was happy in him) as in understanding; when the prince is weak and foolish as a child, fickle and fond of changes, fretful and humoursome, easily imposed upon, and hardly brought to business, it is ill with the people. The body staggers if the head be giddy. Perhaps Solomon wrote this with a foresight of his son Rehoboam's ill conduct (Ch2 13:7); he was a child all the days of his life and his family and kingdom fared the worse for it. Nor is it much better with a people when their princes eat in the morning, that is, make a god of their belly and make themselves slaves to their appetites. If the king himself be a child, yet if the princes and privy-counsellors are wise and faithful, and apply themselves to business, the land may do the better; but if they addict themselves to their pleasures, and prefer the gratifications of the flesh before the despatch of the public business, which they disfit themselves for by eating and drinking in a morning, when judges are epicures, and do not eat to live, but live to eat, what good can a nation expect!
2.The people cannot but be happy when their rulers are generous and active, sober and temperate, and men of business, Ecc 10:17. The land is then blessed, (1.) When the sovereign is governed by principles of honour, when the king is the son of nobles, actuated and animated by a noble spirit, which scorns to do any thing base and unbecoming so high a character, which is solicitous for the public welfare, and prefers that before any private interests. Wisdom, virtue, and the fear of God, beneficence, and a readiness to do good to all mankind, these ennoble the royal blood. 2. When the subordinate magistrates are more in care to discharge their trusts than to gratify their appetites; when they eat in due season (Psa 145:15); let us not take ours unseasonable, lest we lose the comfort of seeing God give it to us. Magistrates should eat for strength, that their bodies may be fitted to serve their souls in the service of God and their country, and not for drunkenness, to make themselves unfit to do any thing either for God or man, and particularly to sit in judgment, for they will err through wine (Isa 28:7), will drink and forget the law, Pro 31:5. It is well with a people when their princes are examples of temperance, when those that have most to spend upon themselves know how to deny themselves.
II.Of what ill consequence slothfulness is both to private and public affairs (Ecc 10:18):
By much slothfulness and idleness of the hands, the neglect of business, and the love of ease and pleasure, the building decays, drops through first, and by degrees drops down. If it be not kept well covered, and care be not taken to repair the breaches, as any happen, it will rain in, and the timber will rot, and the house will become unfit to dwell in. It is so with the family and the affairs of it; if men cannot find in their hearts to take pains in their callings, to tend their shops and look after their own business, they will soon run in debt and go behind-hand, and, instead of making what they have more for their children, will make it less. It is so with the public; if the king be a child and will take no care, if the princes eat in the morning and will take no pains, the affairs of the nation suffer loss, and its interests are prejudiced, its honour is sullied, its power is weakened, its borders are encroached upon, the course of justice is obstructed, the treasure is exhausted, and all its foundations are out of course, and all this through the slothfulness of self-seeking of those that should be the repairers of its breaches and the restorers of paths to dwell in, Isa 58:12.
III.How industrious generally all are, both princes and people, to get money, because that serves for all purposes, Ecc 10:19.
He seems to prefer money before mirth: A feast is made for laughter, not merely for eating, but chiefly for pleasant conversation and the society of friends, not the laughter of the fool, which is madness, but that of wise men, by which they fit themselves for business and severe studies. Spiritual feasts are made for spiritual laughter, holy joy in God. Wine makes merry, makes glad the life, but money is the measure of all things and answers all things. Pecuniae obediunt omnia - Money commands all things. Though wine make merry, it will not be a house for us, nor a bed, nor clothing, nor provisions and portions for children; but money, if men have enough of it, will be all these. The feast cannot be made without money, and, though men have wine, they are not so much disposed to be merry unless they have money for the necessary supports of life. Money of itself answers nothing; it will neither feed nor clothe; but, as it is the instrument of commerce, it answers all the occasions of this present life. What is to be had may be had for money. But it answers nothing to the soul; it will not procure the pardon of sin, the favour of God, the peace of conscience; the soul, as it is not redeemed, so it is not maintained, with corruptible things as silver and gold. Some refer this to rulers; it is ill with the people when they give up themselves to luxury and riot, feasting and making merry, not only because their business is neglected, but because money must be had to answer all these things, and, in order to that, the people squeezed by heavy taxes.
IV.How cautious subjects have need to be that they harbour not any disloyal purposes in their minds, nor keep up any factious cabals or consultations against the government, because it is ten to one that they are discovered and brought to light, Ecc 10:20. "Though rulers should be guilty of some errors, yet be not, upon all occasions, arraigning their administration and running them down, but make the best of them." Here, 1. The command teaches us our duty "Curse not the king, no, not in thy thought, do not wish ill to the government in thy mind." All sin begins there, and therefore the first risings of it must be curbed and suppressed, and particularly that of treason and sedition. "Curse not the rich, the princes and governors, in thy bed-chamber, in a conclave or club of persons disaffected to the government; associate not with such; come not into their secret; join not with them in speaking ill of the government or plotting against it." 2. The reason consults our safety. "Though the design be carried on ever so closely, a bird of the air shall carry the voice to the king, who has more spies about than thou art aware of, and that which has wings shall tell the matter, to thy confusion and ruin." God sees what men do, and hears what they say, in secret; and, when he pleases, he can bring it to light by strange and unsuspected ways. Wouldst thou then not be hurt by the powers that be, nor be afraid of them? Do that which is good and thou shalt have praise of the same; but, if thou do that which is evil, be afraid, Rom 13:3, Rom 13:4.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"Woe to
you, O land, whose king acts as an adolescent, and whose ministers dine in the
morning. Happy are you, O land, whose
king is a man of dignity, and whose ministers dine at the proper time- in
strength and not in drunkenness. "He seems in fact here to reprove the young
king and to condemn indulgent judges, which in another place has been called
wisdom that is weakened by age, and even in other places mature age which is
made frail by pleasure. On the other
hand he seems to approve the king with good morals, who is appointed
easily. He also seems to praise those
judges who nonetheless prefer pleasure to the business of the town, but after
much toil and the running of the township, are forced to eat as if by
necessity. But I find more holy what
seems to lie hidden in the text, because those who depart from old laws and
despise the precepts of their ageing fathers, are called young men in the
scripture; they who do not heed the commandments of God, and desire to change
the laws of mankind. The Lord of Israel
threatens in Isaiah [Cfr. Is. 8, 1-7.],
because the people did not want the waters of Shiloah that flows in silence,
and averted the ancient stream, choosing for themselves the rivers of Samaria,
and the surges of Damascus. "And I
will give", he says, "children to be their princes, and babes shall
rule over them" [Is. 3, 4.]. Read also Daniel and you will find the old
God of Days. [Cfr. Dan. 7, 9 sqq.] Or read the Apocalypse of John where the head
of the Saviour is said to be white and snowy, and you will find it to be like
white wool. Look at Jeremiah too because
he was wise and his hair was purported to be white because of his wisdom, and
he is forbidden to call himself a young man [Cfr. Ier. 1, 7.]. Woe to the land therefore whose king is the
devil, who always desirous of new things, and even rebels against its parent in
the case of Abessalon, who regards as judges and leaders those, who love the
pleasures of the world, and who say before the day of death comes, "let us
eat and drink, for tomorrow we die" [Is. 22, 13.]. For the other part is the blessed land of the
Church whose king, Christ, is the son of all peoples. He is descended from Abraham and Isaac, and
Jacob, also from the stock of all the prophets and saints, for whom sin was not
conquered. On account of this they were
indeed children. Born of these was the
virgin, more freely Saint Mary, who had no offspring, no seed from her flank,
but all of her fruit burst out in flower, speaking in the Song of Songs:
"I am the flower of the field and the lily of the valley" [Cant. 2, 1.]. His leaders too are apostles and all are
saintly, who see their king as the son of all men, the son of a free woman; not
of the slave woman Agar, but born of Sara in freedom. And they do not eat in the morning, or
quickly. For they do not seek enjoyment
in their time, but eat in their time, and when the time for retribution will
come, they will eat in strength, and not in disorder. Every good thing of this world is a disorder,
but an everlasting strength in the future.
Just this is said in Isaiah: "look at those who serve me, they will
eat; but you will go hungry." [Is. 65, 13.] And again, "look at those who serve me,
they will be happy; but you will shamed." [Is. 65, 14.]
The passage from this book which I gladly quote is one touching the two cities and their kings, the devil and Christ: “Woe to you, O land, when your king is a youth, and when the princes eat in the morning. Blessed is the land whose king is the son of freeborn parents and whose princes eat in due season, in strength and not in confusion.” Here, the devil is spoken of as a “youth” because of the foolishness, pride, rashness, unruliness, and other faults usually rampant at that age; and Christ is spoken of as the “son of freeborn parents” because he descended in the flesh from those holy patriarchs who were citizens of the free city. The princes of the devil’s city “eat in the morning,” that is, before the proper time—in the sense that, being overeager to attain perfect happiness at once in the society of this present world, they are unwilling to await the only true happiness which will come in due time in the world to come. But the princes of the city of Christ await in patience the time of a blessedness which is sure to be theirs. The conclusion, “in strength and not in confusion,” means that their hope will not cheat them.
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Summary
Ecclesiastes 10:17 articulates a profound principle of national flourishing, presenting a stark contrast to the preceding lament over foolish leadership. It declares a land blessed when its king is characterized by noble lineage and, more significantly, noble character, and when its governing officials exhibit self-control and discipline, partaking in sustenance for the purpose of strength and effective service rather than for self-indulgent excess or intoxication. This verse underscores the Preacher's conviction that the moral integrity, wisdom, and disciplined habits of those in authority are directly correlated with the well-being, stability, and prosperity of the entire society they govern.
Context
Literary Context
This verse serves as a powerful antithesis to the "woe" pronounced in Ecclesiastes 10:16, which laments a land whose king is "a child" and whose princes feast "in the morning." The broader context of Ecclesiastes 10 meticulously explores the practical manifestations of wisdom and folly within daily life, with a particular focus on governance and public service. The Preacher, often identified as King Solomon, observes that while folly can subtly corrupt even the most esteemed endeavors (like a dead fly spoiling ointment, as noted in Ecclesiastes 10:1), the presence of wisdom in leadership is absolutely paramount for national flourishing. Verse 17 thus functions as an ideal, painting a vivid picture of the positive impact of virtuous and disciplined rule, thereby reinforcing the book's overarching theme concerning the diligent pursuit of wisdom in a world frequently marked by futility and unpredictability.
Historical & Cultural Context
In the ancient Near East, the king was not merely a political figure but often perceived as the embodiment of the nation itself. His personal character, moral conduct, and administrative decisions were widely believed to directly influence the land's prosperity, peace, or conversely, its misfortune and decline. A "son of nobles" would imply not only aristocratic birthright but, more critically, an upbringing that instilled the virtues of wisdom, discipline, and a profound sense of responsibility—qualities that stood in stark opposition to a "childish" ruler lacking maturity, foresight, and self-control. Feasting played a significant role in ancient court life, symbolizing wealth, power, and social cohesion. However, excessive feasting, particularly leading to drunkenness among rulers and officials, was universally recognized as a potent sign of moral decay. Such indulgence invariably led to the neglect of official duties, impaired judgment, and ultimately, national instability and decline. The emphasis on eating "in due season, for strength" reflects a deep-seated practical wisdom regarding moderation and purpose-driven consumption, which was deemed vital for leaders who needed to maintain mental clarity, physical vigor, and moral fortitude for their demanding and consequential roles.
Key Themes
Ecclesiastes 10:17 powerfully articulates several key themes that resonate throughout Ecclesiastes and the broader corpus of biblical wisdom literature. Firstly, it champions the concept of wise and noble leadership, emphasizing that true nobility transcends mere birthright; it is fundamentally about character, discipline, and an unwavering commitment to the welfare of the people. Such leadership instinctively prioritizes the nation's strength and well-being over personal indulgence. Secondly, the verse highlights the critical importance of self-control and moderation, particularly within the context of wielding power. The disciplined eating habits of the princes serve as a potent metaphor for overall self-governance and responsible stewardship. This stands in sharp contrast to the destructive path of gluttony and dissipation, which can lead to foolish decisions and the profound neglect of public duty, as vividly warned in passages like Proverbs 23:20-21. Finally, the verse profoundly underscores the theme of national blessing and prosperity as a direct and inevitable consequence of virtuous governance. A land is declared "blessed" not by mere chance or fate, but by the deliberate, wise choices and disciplined lives of its leaders, illustrating the timeless biblical principle that "Righteousness exalts a nation, but sin is a reproach to any people" (Proverbs 14:34).
Exposition and Analysis
Key Word Analysis
From בָּנָה; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc.). In the phrase "son of nobles," bên signifies more than merely biological offspring. It denotes one who embodies and perpetuates the characteristics and qualities associated with the noble class, implying a person of inherent quality, mature character, and the capacity to build up and sustain the nation. This usage emphasizes the qualitative aspect of leadership rather than just the hereditary.
From חָרַר; properly, white or pure (from the cleansing or shining power of fire; hence (figuratively) noble (in rank)). This term suggests a person of high birth, but more profoundly, one whose character is pure, refined, and untainted by the corruption often associated with self-indulgence or foolishness. This purity of character, likened to something cleansed by fire, is what truly makes a leader "noble" and worthy of bringing blessing to the land.
Feminine passive participle from the same as גִּבּוֹר; force (literally or figuratively); by implication, valor, victory; force, mastery, might, mighty (act, power), power, strength. Here, it refers to the physical and mental vigor, the robust capacity required to perform duties effectively and with clarity. Eating "for strength" implies a purposeful and disciplined approach to sustenance, aimed at maintaining the necessary energy, focus, and resilience for responsible governance, rather than for mere pleasure or debilitating excess.
Verse Breakdown
"Blessed [art] thou, O land,"
This opening clause functions as a beatitude, a declaration of profound happiness, favor, or good fortune bestowed upon a nation. It immediately establishes a positive and hopeful tone, standing in stark contrast to the "woe" pronounced in the preceding verse. The blessing, however, is not arbitrary but contingent upon specific, discernible conditions related to the character and conduct of its leadership.
"when thy king [is] the son of nobles,"
The first and foundational condition for a blessed land is the character of its monarch. As elaborated in the key word analysis, this phrase signifies a king who embodies true nobility—not merely by birth, but by mature character, disciplined conduct, and inherent wisdom. Such a ruler is capable of responsible, effective, and righteous governance, standing in antithesis to a king who is "childish" or servile to his desires.
"and thy princes eat in due season, for strength,"
The second condition extends the principle of virtuous leadership to the king's officials and the broader elite. Their eating habits are presented as a powerful metaphor for their overall conduct and self-governance. "In due season" implies appropriate timing, moderation, and a sense of decorum, directly avoiding the early morning feasting associated with foolish rulers in Ecclesiastes 10:16. Eating "for strength" means consuming food for sustenance, energy, and the physical and mental capacity to perform one's duties, reflecting a purposeful, disciplined, and responsible lifestyle.
"and not for drunkenness!"
This concluding clause explicitly states the negative condition that must be avoided. It serves as a direct and emphatic prohibition against self-indulgent excess and intoxication. Drunkenness inherently impairs judgment, weakens resolve, and leads to folly, signaling a profound lack of self-control. All these outcomes are severely detrimental to effective leadership and ultimately undermine the well-being and stability of the nation.
Literary Devices
Ecclesiastes 10:17 masterfully employs Contrast and Parallelism to convey its profound message. The verse functions as a direct antithesis to Ecclesiastes 10:16, creating a stark juxtaposition between the dire consequences of foolish, indulgent leadership and the positive, flourishing outcomes of wise, disciplined rule. This Antithetical Parallelism powerfully highlights the Preacher's central message regarding the profound and far-reaching impact of leadership character on an entire society. Furthermore, the phrase "for strength, and not for drunkenness" utilizes Antithesis within the clause itself, presenting two diametrically opposing purposes for eating. This emphasizes the virtue of purposeful moderation over self-destructive excess, underscoring the moral choice inherent in a leader's daily habits. Finally, the "land" itself is subtly Personified, being capable of receiving a "blessing," which serves to underscore the direct and almost organic connection between the moral fiber of its leadership and the overall well-being and prosperity of the nation.
Theological and Thematic Connections
Ecclesiastes 10:17 articulates a foundational principle deeply embedded in biblical wisdom literature: the character and conduct of leaders profoundly impact the well-being and spiritual health of the governed. This verse transcends mere political observation, elevating it to a theological statement about divine blessing and human responsibility. A "blessed" land is one where leaders embody self-control, wisdom, and an unwavering dedication to their duties, thereby reflecting a divine order where righteousness and discipline lead to flourishing. Conversely, the absence of these essential qualities, marked by self-indulgence and folly, inevitably invites societal decay and divine disfavor. This principle resonates throughout the entirety of Scripture, affirming that God's favor and blessing rest upon nations and communities whose leaders walk in integrity and consistently prioritize the common good over personal gratification. It underscores the profound moral and spiritual dimension of governance, suggesting that true and lasting prosperity for a land is inextricably rooted in virtuous leadership that aligns itself with divine principles of order, discipline, and justice.
Reflection and Application
While Ecclesiastes 10:17 speaks of ancient kings and princes, its timeless wisdom offers profound insights applicable to all forms of leadership—from national governance to the smallest family unit—and indeed, to every individual's personal life. It challenges us to deeply consider the far-reaching impact of our character, our commitment to self-control, and the intentionality behind our purpose-driven living. For leaders in any sphere—be it government, business, the church, or within the family—the verse serves as a powerful and sobering reminder that personal discipline and integrity are not mere private virtues to be cultivated in isolation, but public necessities that directly influence the collective good. A leader's daily habits, particularly their approach to fundamental needs like eating and drinking, often serve as a clear barometer of their broader commitment to their responsibilities and their people. Are we consuming for strength, seeking to be better equipped for service, productivity, and spiritual vitality, or are we prone to "drunkenness"—a metaphor for excess, escapism, or undisciplined indulgence—that ultimately leads to dullness, distraction, and the tragic neglect of duty? This principle extends beyond physical consumption to how we manage our time, steward our financial resources, engage with information, and even cultivate our inner thoughts. A truly blessed life, whether experienced individually or communally, is built upon intentionality, moderation, and a clear, God-honoring sense of purpose, ensuring that our actions consistently contribute to our holistic well-being and the flourishing of those around us, rather than undermining it through undisciplined excess.
Questions for Reflection
FAQ
What does "son of nobles" truly mean in this context?
The phrase "son of nobles" (Hebrew: ben-chorim) refers to more than simply being born into an aristocratic or privileged family. While noble birth is certainly implied, the deeper and more critical meaning encompasses the inherent qualities and exemplary character expected of such a lineage. It speaks of a king who has been raised with discipline, wisdom, and a profound sense of responsibility, embodying maturity, integrity, and the virtues traditionally associated with true nobility. This ideal stands in stark contrast to a "childish" ruler, who lacks foresight, self-control, and the fundamental capacity for wise and effective governance, as implied in Ecclesiastes 10:16. Therefore, "son of nobles" is ultimately about character and cultivated virtue as much as, if not more than, mere hereditary lineage.
Why is the eating habit of princes so important to the well-being of the land?
The eating habits of the princes are presented as a powerful microcosm and symbolic representation of their overall character, discipline, and fitness for leadership. Eating "in due season, for strength, and not for drunkenness" symbolizes a life governed by moderation, purpose, and self-control. Leaders who demonstrate discipline in their personal habits, particularly in areas of basic human need, are far more likely to be disciplined, focused, and responsible in their public duties and decision-making. Conversely, those who succumb to excessive indulgence and drunkenness reveal a profound lack of self-control and judgment, which inevitably spills over into poor governance, neglect of responsibilities, and ultimately, the moral and societal decay of the nation. The Preacher highlights that the moral fiber and personal integrity of the leadership directly and profoundly impact the stability, prosperity, and spiritual health of the entire society, a principle powerfully echoed in Proverbs 28:12.
Christ-Centered Fulfillment
Ecclesiastes 10:17, with its profound call for noble, disciplined, and purposeful leadership, finds its ultimate and perfect fulfillment in the person and reign of Jesus Christ. He is the true "son of nobles," not merely by virtue of His human lineage as the rightful heir to the throne of David (Matthew 1:1), but preeminently by His divine nature and perfectly righteous character. Unlike any earthly king or prince who has ever succumbed to folly, indulgence, or the corrupting influence of power, Christ perfectly embodied self-control, divine wisdom, and an unwavering, singular dedication to His Father's will and His redemptive mission. He truly "ate for strength," not for drunkenness, as His entire life was consumed with doing the will of the One who sent Him, declaring, "My food is to do the will of Him who sent Me, and to finish His work" (John 4:34). He is the King who never abused His supreme power, never succumbed to earthly temptations, and always acted for the ultimate good and eternal blessing of His "land"—His people, the Church, and indeed, all creation. Through His perfect life of obedience, His sacrificial death on the cross, and His glorious resurrection, He established an eternal kingdom of righteousness, peace, and joy, bringing true and lasting blessing to all who humbly submit to His noble and just rule (Isaiah 9:6-7). As believers, we are called to emulate our perfectly noble King, living lives of self-control, purpose, and integrity, empowered by His indwelling Spirit, so that we too may bring blessing to our spheres of influence, reflecting the character and values of our glorious King (Philippians 2:5-8).