one28 PodcastA Nation of Fools
Ecclesiastes 10:17-20
2008.03.16
one28 Sunday worship
Fools predominate Ecclesiastes chapter 10. Foolishness is poisonous–a little drop completely ruins reputations. Fools are obvious–you can see one a mile away. Fools don’t take necessary precaution, they don’t make appropriate preparation, and they pay a stiff price. And last time we were together we studied what comes out of the mouth of fools: self-destructive words, crazy talk, arrogant verbosity, and lame excuses.
The fool hurts. One fool is like a splinter under the fingernail. Two fools are like grasping a dozen rose stems with your bare hand. But a nation of fools is like running through endless miles of waste-deep thorns. A nation of fools isn’t just painful, it’s a disaster, and that’s what we encounter in Ecclesiastes 10:16-20.
Though the word “fool” itself isn’t found in these five verses, I’m convinced this section completes the picture of the problem with fools. Everything else in the chapter so far has addressed the fool and there’s no clear cutoff to make us think Solomon has completely switched subjects.
Not only do verses 16-20 continue the flow of thought about fools, there are threads tying together these five verses like a net. The most common thread is is the “king” (16, 17, 20, so the first and the last verses bracket the section); there’s also the link of “feast” (16, 17) with “drunkenness, wine, bread” (19); “strength” contrasts with “sloth” (17, 18); “woe” or curse on the land with relates to “cursing” in private (16, 20); and “money” is related with the “rich” (19, 20). There are too many connections to conclude all we have is an assortment of loose ends.
And caught in the net of Ecclesiastes 10:16-20 is the fool. These proverbs continue Solomon’s expose of the fool and explain the consequences of a nation of fools. The preacher picks out four things that identify a nation of fools, or, four ingredients to national disaster.
1. Immaturity in national leaders. vv. 16-17
Kings and princes and government officials play no small part in the rise or fall of a nation’s happiness.
16 Woe to you, O land, when your king is a child,
and your princes feast in the morning!
17 Happy are you, O land, when your king is the son of the nobility,
and your princes feast at the proper time,
for strength, and not for drunkenness!
The primary reason I think this entire section (vv. 16-20) deals with things on a national level is because of the repeated address in verses 16 and 17, O land!. The first two verses clearly concern a country or a nation and set the stage for the remainder of the chapter.
We know this is a national issue, not just a local one because the rulers in question are the king and princes (mentioned in both verses). You could be king of a country or king of an empire, but not king of a county or city.
Monarchy–a form of government with a sovereign head of state–was the standard system in Solomon’s day, though he himself was only the third king of Israel. God permitted Israel to anoint a king because they persistently requested one as they observed all the nations with kings surrounding them. Even though Israel’s experience with monarchy was relatively new, Solomon spoke with insight on the curses and blessings of good leadership.
Verse 16 declares the curse, Woe to you, O land, when your king is a child and your princes feast in the morning. In dramatic style, the national pain of immature rulers is presented. Woe is not a pleasant word. It was reserved for contexts of sorrow, suffering, and otherwise unhappy situations you want to avoid.
The cause of the curse is a child king. While the word na’ar can be translated “child,” the issue isn’t necessarily age but maturity–often connected to years spent on the planet, but not always. The idea is less about a child or pre-teen king and more about a king whose conduce is immature. In this case the king acts like a kid even if he’s not.
The next line supports this interpretation since it suggests that the king is old enough to have kids (where do princes come from anyway?) Besides, feast(ing) in the morning is a prime example of immaturity. Though the verb is simply “eat,” all the major English translations use “feast” because the context is excessive, uncontrolled eating. It’s eating for eating’s sake. In other words, they use their power to party. Showing no restraint or seriousness, they start the party as soon as they wake up. In light of the contrast in verse 17, the feast gave them excuse to drink. Drinking in the early morning was a sign of laziness and self-indulgence (cf. Isaiah 5:11; Acts 2:15). As Doug Wilson put it,
A wasted nobility comes from a wasted nobility. (p. 109)
Verse 17 is the contrast to the curse. Happy (blessed) are you, O land, when your king is the son of nobility, and your princes feast at the proper time, for strength and not for drunkenness. Here’s a happy people who have rulers fit for office. It isn’t just that one is old and one is young, it’s the character of leadership.
Here the king is a son of nobility. Solomon isn’t biased against commoners any more than he is against youth. This is more than having a royal last name but about the training and heritage and therefore maturity and seriousness learned. True nobility that blesses a nation is not an issue of high social class but of high moral character.
And princes feast at the proper time. There is a time for everything and maturity/wisdom is to know when to do what. There is an appropriate place for feasting and an appropriate reason for strength, and not for drunkenness. When these princes eat at the right time they demonstrate strength; they eat in manly strength rather than in intoxication.
National disappointment or delight depends on the rulers. This speaks loudly that character matters in leadership. Even though we don’t follow a king, we can vote. We should keep in mind that when a man parties reveals a lot about his ability to govern. If he has a pattern of self-indulgence and laziness in his personal life, he will govern with the same lack of principles. That’s an ingredient for national disaster.
2. Indolence in personal responsibilities. v.18
One of the favorite rented mules to ride in wisdom literature is the sluggard.
18 Through sloth the roof sinks in,
and through indolence the house leaks.
Why is this verse here? What does it have to do with kings and princes and a nation? Solomon doesn’t explicitly say that the king is slothful or that the princes are lazy. In addition, the illustration of the house–while typical–doesn’t directly connect to government. But as I said at the beginning, there are too many links to think this is a totally new topic. So I think as Solomon considers what destroys, he sees the immaturity of the leaders reflected in the people. Immaturity often results in laziness, and no less in leaders. Verse 18 is like a sermon to the entire congregation, it just so happens the leaders are sitting in the front row.
Through sloth the rook sinks in, and through indolence the house leaks. The key synonyms are sloth and indolence. Both refer to laziness, to selfishness displayed in lack of effort and failure to take care of one’s responsibilities.
In Israel, most roofs were flat. Apparently no one was paying attention when the roofs were coming apart at the beams. The roofs were also water-proofed with lime, but that lime needed regular maintenance and reapplication otherwise the sun would dry it out, make it brittle and cause the roof to crack and leak.
Note that the disaster comes slowly; the roof caves over time. Maybe if the judgment and consequences were more immediate we’d learn the lesson. Probably not.
You’d think that someone would take care of the roof over their very head. (Just like you’d suppose rulers would take care of the country their leading.) But indolence in personal responsibilities is another ingredient in national disaster.
We are nation of lazy people. It is no wonder that our national roof is leaking and may soon collapse.
3. Indulgence in physical comforts. v.19
Here is the third ingredient of national disaster. When you indulge in laziness you also indulge in temporal luxuries.
19 Bread is made for laughter,
and wine gladdens life,
and money answers everything.
Again we’re confronted with why this verse is here. On one hand, bread and wine are given by God for enjoyment. And though Solomon expressed that money can’t satisfy (5:10), he did describe it as a protection (7:12). In 10:19 he could be saying that money is the means to get bread and wine. Passages like Psalm 104:14-15 do praise wine and bread as gifts from God, so maybe this comment is sincere.
But maybe he’s speaking tongue-in-cheek. If so, Solomon’s thinking about duty forgetting sluggards like in Isaiah 22:12-14. Israel should have taken the Lord seriously, instead they partied with a very Ecclesiastical attitude. The Lord God of hosts called it iniquity worthy of death. The context here in Ecclesiastes is similar, and like those in Isaiah 5:11-12 they party to forget their duties to the Lord (Woe!).
It’s in the context of kings and princes. And the first line of verse 19 is important. It’s not as obvious in the ESV, “bread is made for laughter,” but the NAS helps raise the right question, “Men prepare a meal for enjoyment”. The question is: who are the “men”? Who is making the bread? Again I think it applies to the immature leaders (who are feasting at inappropriate times), though bearing wider application for everyone who looks for life in stuff.
Therefore, in context, it’s right to understand verse 19 as a sarcastic overstatement. If you read it by itself maybe you would think it was really an attempt to explain the way to the happy life. But it is not another recommendation of the good life. I wish we could have heard the tone of voice in his head when he wrote this. I’m sure it was dry and droll.
He’s thinking about a nation, ruled by immature, self-indulgent people who act like physical comforts are the meaning of life. In particular, money answers everything. That is a gross overstatement. Money does not answer sloth. Money does not overcome an immature king. Money often makes things worse. But money throws a good party and a good party can make us forget about how the house is crumbling around us.
Is this not also our own culture? Buy this cereal, eat at this restaurant, drink this pop or beer or energy drink, invest in this company…We’re sold that we’ll be happier if we just had [ insert blank ]. But indulging in physical comforts is an ingredient in national disaster.
4. Impudence in private reflections. v.20
Disrespect is a major problem, even if it’s only in your head. It is also the fourth ingredient of national disaster.
20 Even in your thoughts, do not curse the king,
nor in your bedroom curse the rich,
for a bird of the air will carry your voice,
or some winged creature tell the matter.
Not only does verse 20 bookend verse 16 by returning to the subject of the king, but there is a conjunction at the beginning of the verse (not helpfully translated in the ESV, and not at all translated in the NIV or NKJV). The NAS does it well, “Furthermore,” and it could be translated, “moreover” or “in addition” emphasizing a corresponding or concluding thought. Kings and princes and presidents may act like fools, but don’t be a fool in how you respond.
Impudence is disrespect. It is a failure to show regard to someone who deserves it. Solomon says it isn’t safe even when you’re all by yourself.
In your thoughts is the quiet, inner consciousness. [I]n your bedroom is the innermost room of the house. These are private places. Don’t mutter under your breath. Don’t even think about it. Don’t do it even when you think no one knows. Do not curse the king because he has political power. [N]or…curse the rich, they have economic power.
The reason is found in the final clauses of verse 20, for a bird of the air will carry your voice, or some winged creature tell the matter. Don’t bad-mouth or trash-talk. “The walls have ears.” “A little birdy told me.” At least part of the reason for this is because what you think will eventually come out of your mouth. And the more foolish you are the more likely it is to come out when it’s least helpful. Your impudence will be exposed.
The right response to national disaster, to immature leaders and lazy people and self-indulgence, is never disrespect.
Conclusion
Much of what we fine here in Ecclesiastes 10:16-20 is explicitly connected to fools in the broader context of wisdom literature. Fools are often found in positions of leadership (Ecclesiastes 10:4-7). Fools slack off (Proverbs 6:6; 20:16). Fools indulge themselves. And fools disrespect authority (Ecclesiastes 8:1-5).
The proper kind of king is found in Proverbs 31:1-9. A noble, righteous, God-fearing leader is the first line of defense against a nation of fools.
But immaturity, indolence, indulgence, and impudence in kings, princes, and presidents rulers will trickle throughout the whole country. It is a recipe for national disaster.
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