The picture of a happy land.
I. A NOBLE KING.
1. Of royal blood. "Happy art thou, O land, when thy king is the son of nobles"—like Horace's "Macenas atavis edite regibus," descended from a long line of crowned heads. If countries are to have kings, then decidedly the scion of kingly (more especially if also honorable and good) ancestors is better than the upstart who was yesterday a gentleman of the pavement, but is to-day the occupant of a throne (Ecclesiastes 4:14).
2. Of mature manhood, "Woe to thee, O land, when thy king is a child." The experiment of boy-kings has seldom proved successful. Witness the case of Joash (2 Chronicles 24:1), who made a tolerable sovereign only so long as Jehoiada lived. When the king is a minor there is too much scope for ambition on the part of the regent and of the nobles, who would like to be regents or even kings.
3. Of princely intellect. The man who is to rule others should be every inch a king, not in bodily appearance only, but in mental capacity as well. No greater calamity can befall a country than to have its throne filled by a fool or an intellectual baby. In this sense, to be ruled by a "child" is surely the last indignity that can be offered to reasoning and reasonable men.
4. Of large experience. Unlike a child, or a boy, or a youth, whose knowledge of men and things must at the best be limited, the ideal sovereign should be one whose accumulated stores of wisdom, gathered in many ways and from many lands, may be used for promoting the welfare of his people.
II. A TEMPERATE ARISTOCRACY.
1. Dissipation, shameful in all, is specially so in princes. Noblesse oblige. The higher one's rank, the more incumbent on one is virtue. Hence for princes to eat in the morning, or to be addicted to gluttony and other bodily gratifications, to be so intent upon them as not merely to sit up late indulging them, but to rise up early for the purpose of renewing them, is to degrade their dignity, and trail their honor in the mire, besides shaming virtue and outraging decency.
2. Moderation, dutiful in all, is specially promotive of health. Those who live to eat and drink seldom live so long as they might, but by indulgence, setting up disease in their bodies, often shorten their days and die before their time. Those who eat and drink to live, and therefore eat in due season and in due measure, which is what is meant by temperance, take the best means of maintaining themselves in health and strength.
III. A VIRTUOUS PEOPLE.
1. Industrious. "By slothfulness the roof sinketh in; and through idleness of the hands the house leaketh" (verse 18). What is true of a material edifice is also true of the body politic. As the timbers or rafters of a private dwelling will decay unless watched over and from time to time repaired by its inmate, so the fabric of the state will go to ruin unless it be surveyed by vigilant eyes and upheld by untiring hands.
2. Joyous. Not only is there nothing sinful in feasting and wine-drinking when these are kept in virtuous moderation, but the absence of gladness from the face of any people is a bad omen. Gloom on the countenance and wretchedness in the heart mean that social disorder and perhaps revolution are at hand. Everything that contributes to the happiness and contentment of a people is a distinct contribution to the stability of a state.
3. Moneyed. A people without money or money's worth is a people on the verge of starvation; and no state can stand long whose population consists of paupers. Money there must be, or its equivalent in material goods, and this not concentrated in a few hands, but distributed as widely as possible. The main problem of statesmen should be to secure a population, not only industrious and happy, but well paid, and therefore well fed, well clothed, and well housed.
4. Loyal. A people given to treasonable practices cannot be either prosperous or happy. Hence the Preacher dissuades all good subjects from cursing the king even in their thoughts. The impossibility of escaping detection under the all-pervading espionage of an Oriental despotism rendered it unsafe in the times of the Preacher; but, even in times when the liberty of the subject is respected, it is not always prudent to be hatching conspiracies against the crown, however secret these may be; and certainly it is not conducive to the welfare of a people that such should be common in the land.
5. Law-abiding. As little given to curse the rich as to plot against the king. Not communistic, socialistic, or revolutionary in the bad sense of these expressions; since a people may be all of these in a good sense without losing its character for virtue.
HOMILIES BY D. THOMAS
Folly self-betrayed.
To the writer of this book it seemed that the great antithesis of human life, of human society, was pointed out by the distinction between wisdom and folly. As by wisdom he meant not merely speculative knowledge or profound statecraft, but, much rather, reflective habits, deliberate judgment, and decisive action, in the practical affairs of life; so by folly he intended exactly the opposite of such character and mental habits. A certain contemptuous and weary abhorrence of the foolish breathes through his language. His remarks are full of sagacity and justice.
I. FOLLY MAY FOR A TIME BE CONCEALED. A grave countenance, a staid demeanor, a reticent habit, may convey the impression of wisdom which does not exist. Men are disposed to take a favorable view of those occupying high station, and even of those possessing great estates. The casual acquaintances of men who are slow and serious in speech, or are exalted in rank, often credit them with wisdom, when there has been no proof of its existence.
II. FOLLY WILL CERTAINLY, SOONER OR LATER, BE REVEALED BY CIRCUMSTANCES. A little folly is the ill savor that vitiates the perfume. The understanding of the fool faileth him while he walketh by the way. The test is sure to be applied which will prove whether the coin is genuine or counterfeit. The hollow reputation must collapse. A critical time comes when counsel has to be given, when action has to be taken, and at such a time the folly of the pompous and pretentious fool is made manifest to all. Sounding phraseology may impose upon men for a season; but there are occasions when something more than words is needed, and such occasions reveal the emptiness and vanity of the foolish. Pedantry is not learning, profession is not religion, pretence is not reality; neither can the show be, for any length of time, taken for the substance.
III. FOLLY, THUS EXPOSED, DESTROYS A MAN'S REPUTATION AND INFLUENCE, The revulsion is sudden and complete, and may even go to unreasonable lengths. It is presumed that, because the highest expectations have been disappointed, not even the slightest respect or confidence is justifiable. A little folly outweighs wisdom and honor.
APPLICATION. The chief lesson of this passage is the value of sincerity, thoroughness, and genuineness of character. It is not every man who has the knowledge, the natural insight, the large experience of life, which go to make up wisdom. But no man need pretend to be what he is not; no man need proclaim himself a sage or a mentor; no man need claim for himself the deferential regard and homage of others. He who will order his way by such light as he can gain by reflection, by the study of the Scriptures, and by prayer, will not go far astray. Sincerity and modesty may not gain a temporary reputation for profundity of wisdom; but they will not expose their possessor to the humiliation and shame of him who, professing himself to be wise, becomes manifest to all men as a fool.—T.