Exegetical and Hermeneutical Commentary of Ecclesiastes 10:17
Blessed [art] thou, O land, when thy king [is] the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness!
17. Blessed art thou, O land, when thy king is the son of nobles ] The epithet has been taken as instance of the Hebrew of expressing character by the phrase “the son of ,” and hence as having a meaning here like that of the Latin generosus. Probably, however, the maxim reflects the thought of Greek political writers that they “are truly noble who can point to ancestors distinguished for both excellence and wealth” (Aristot. Polit. Ecc 10:17) that if there were any one family with an hereditary character for excellence, it was just that it should be recognised as kingly, and that the king should be chosen from it ( Ibid. iii. 16). Such, the writer may have meant covertly to imply, ought a true descendant of the Ptolemies to have been instead of sinking into a degenerate profligacy.
thy princes eat in due season ] The word “season” reminds us of the sense in which in chap. Ecc 3:1-8 it is said that every thing, feasting included, has its proper “time.” In the case supposed the character of the king is reflected in the princes that rule under him. The words “for strength” may, perhaps, mean “ in strength,” i.e. with the self-control of temperance, the of Greek ethics, and not in the drunkenness which accompanies the morning revels.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 17. When thy king is the son of nobles] , the son of freemen; persons well acquainted with the principles of civil liberty, and who rule according to them.-Septuagint. Such a one as comes to the throne in a legitimate way, from an ancient regal family, whose right to the throne is incontestable. It requires such a long time to establish a regal right, that the state is in continual danger from pretenders and usurpers, where the king is not the son of nobles.
And thy princes eat in due season] All persons in places of trust for the public weal, from the king to the lowest public functionary, should know, that the public are exceedingly scandalized at repeated accounts of entertainments, where irregularity prevails, much money is expended, and no good done. These things are drawn into precedent, and quoted to countenance debauch in the inferior classes. The natural division of the day for necessary repasts is, BREAKFAST, eight, or half after; DINNER, one, or half after; SUPPER, eight, or half after. And these, or even earlier hours were formerly observed in these countries. Then we had scarcely any such thing as gout, and no nervous disorders.
In ancient nations the custom was to eat but once; and then about mid-day.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The son of nobles; not so much by birth, as even the worst of kings commonly are, and have been, as by their noble and worthy dispositions, and endowments, and carriages; for such a one is opposed to the child in the former verse. Sons of nobles are put for noble persons, as the sons of men for men, and the sons of physicians for physicians.
Eat in due season; so as may further, and not hinder, their main business.
For strength; to refresh and strengthen their natures, that they may be fit for action and business.
Not for drunkenness; not only nor chiefly to please their palates, and indulge themselves in sensuality.
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. son of noblesnot merelyin blood, but in virtue, the true nobility (Son 7:1;Isa 32:5; Isa 32:8).
in due season (Ec3:1), not until duty has first been attended to.
for strengthto refreshthe body, not for revelry (included in “drunkenness”).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Blessed [art] thou, O land, when thy king is the son of nobles,…. Or “heroes” z, called “Hhorim” in the Hebrew, which signifies “white”; either from the white garment they wore, or rather from the purity and ingenuity of their minds and manners; being illustrious persons, not only by birth and education, but in their lives and actions. Now a land is happy when it is governed by a king that is not only descended from a race of heroes and illustrious men, and has a princely and liberal education; but that imitates his ancestors, and treads in their steps, and is famous himself for wisdom, virtue, and real piety, in which true nobility consists; and so the Vulgate Latin version renders it, “whose king is noble”; who is of an ingenuous mind, has princely virtues and qualifications; who is wise and prudent, skilful in the affairs of government, and assiduous and industrious therein; for as, on the one hand, kings may, as they commonly do, descend from illustrious progenitors, and yet be base and wicked, ignoble and infamous, in their administration; and, on the other hand, persons may be raised from a low estate to royal dignity, as David and others, and yet behave with great prudence and ingenuity. The Targum applies this to the land of Israel also, and instances in Hezekiah, a man mighty in the law;
and thy princes eat in due season, for strength, and not for drunkenness; that is, eat their meals at proper times, and that after they have been at business; to refresh nature, and recruit their strength, that they may be fit for further service; and do not indulge themselves, and spend their time, in rioting and drunkenness; which would render them very unfit for public business, to sit in council, or in any court of judicature: according to the Targum, the time was four o’clock, that is, ten o’clock in the morning. Or, “not unto drinking” or “drunkenness” a; they do not eat so as to cause an appetite, or eager desire for drinking to excess: or, not “with drinking” b; their eating is not attended with excessive drinking; they eat and drink moderately. The Egyptians had a law, which fixed such a measure of wine to be allowed their kings daily, and no more c; and it was Solon’s law, given to the Athenians, that if a prince was found drunk, death was his punishment d; and, with the Indians, if a woman killed a drunken king, her reward was to marry his successor e: all which show how odious drunkenness was with the Heathens, and especially in their kings and princes; see Pr 31:4. So Plato observes f, that
“drunkenness ought to be abstained from; and rather it should be allowed to any than to a keeper, (that is, of a city and its laws, a Civil magistrate), for it would be ridiculous for a keeper to need a keeper.”
Jerom, as before observed, interprets this figuratively, “blessed is the land”, of the church; whose “King” is Christ, the son of nobles, Abraham, Isaac, and Jacob; and whose “princes” are the apostles, who seek not pleasure in this world, but shall eat in the world to come.
z “heroum”, Montanus. a non “autem ad compotationem”, Junius Tremellius, Piscator, Drusius, Gejerus, Rambachius so Broughton. b “Non cum ingurgitatione”, Cocceius; “non eum compotatione”, Schmidt. c Plutarch. de Iside & Osir. “in principio”. Vid. Alex. ab Alex. Genial. Dier. l. 3. c. 11. d Laert. Vit. Solon. p. 38. e Strabo. Geograph. l. 15. p. 488. f De Republic. l. 3. p. 621.
Fuente: John Gill’s Exposition of the Entire Bible
17. A son of nobles is a strong phrase for a noble man. So uniform is the connexion between the wise control of appetite by those who have ample means for its indulgence and a proper regard for public welfare, that such abstinence fairly presumes the possession of a wise regard for the welfare of those over whom they rule.
Fuente: Whedon’s Commentary on the Old and New Testaments
Ecc 10:17 Blessed [art] thou, O land, when thy king [is] the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness!
Ver. 17. Blessed art thou, O land, &c. ] Ita nati estis ut bona malaque vestra ad Remp. pertineant. You governors are of such condition as that your good or evil deeds are of public concernment, saith he in Tacitus. a It is either wealth or woe with the land, as it is well or ill governed.
When thy king is the son of nobles.
And thy princes eat in due season for strength, &c.
a Annal., lib. iv.
b Princeps bonis moribus et liberaliter institutus. – Jerome, in loc.
c Speed.
d . Act 17:11
e Orat. pro Rege Deiotaro.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Blessed = Happy. Hebrew. ‘ashrey. The only occurrence in this book.
Fuente: Companion Bible Notes, Appendices and Graphics
Ecc 10:17
Ecc 10:17
“Happy art thou, O land, when thy king is the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness.”
“But a country is fortunate to have a king who makes his own decisions and leaders who eat at the proper time, who control themselves and don’t get drunk.
Ecc 10:17 In this verse the opposite picture is presented. The king is not only mature in his behavior, he is also of noble birth. Noble not only in blood, but also in virtuous behavior. No longer is the true prince walking upon the ground while the fool triumphs on horseback. Wisdom reigns. The Jews assign to the word noble the idea of freeborn. This suggests a greater opportunity for one to enjoy learning and the employment of wisdom. Such men would be a blessing rather than a curse to the land. Such wise men will eat for strength and not for sensual enjoyment. They will judge wisely in the morning hours rather than selfishly pursue the pleasures of the flesh. Instead of harsh judgments and sorrow falling upon the land, the land is blessed and happy. (Cf. Isa 32:8; Isa 31:4)
Fuente: Old and New Testaments Restoration Commentary
when: Ecc 10:6, Ecc 10:7, Pro 28:2, Pro 28:3, Jer 30:21
and thy: Pro 31:4, Pro 31:5
Reciprocal: 1Ki 20:16 – Benhadad Isa 5:11 – rise Isa 28:7 – erred Isa 34:12 – call Jer 21:12 – morning Jer 22:15 – eat Act 24:25 – temperance
Fuente: The Treasury of Scripture Knowledge
10:17 Blessed [art] thou, O land, when thy king [is] the son {k} of nobles, and thy princes eat in due season, for strength, and not for drunkenness!
(k) Meaning, when he is noble for virtue and wisdom and with the gifts of God.