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Some of the evils of life arise from errors and follies which may be corrected by diligence and prudence, and among them are the caprices of unworthy princes, the vices of courtiers, and the disloyalty of subjects. Both kings and those over whom they rule have duties towards each other, the violation of which bring many mischiefs; both need to have before their minds the ideal of righteousness belonging to their respective stations.

I. THE EVILS OF MISGOVERNMENT. The land is miserable whose king is a child in years or in heedlessness, whose princes begin the days with revels instead of attending to the management of affairs of state and the administration of justice. The incapacity of the prince leads to the appointment of unworthy ministers, and prevents a proper check being put upon their profligacy and neglect. The result is soon seen in the disorders of the state. "Through the slothfulness of rulers," he goes on to hint, "the fabric of thy state decays; the neglected roof lets the water through. And meantime there is high revelry within the palace walls; and gold and silver supply all their needs" (vers. 18, 19). Illustrations of such an unhappy state of matters recur only too readily to the student of history. We may see it exemplified in the condition, shall we say, of some native state within our Indian frontier? or some Eastern empire tottering to its fall nearer home? or a European monarchy at the close of the last century, with luxury and state in the palace, and a hungry people outside its door, and the shadow of the guillotine, and head-crowned pikes and September massacres in the background?" (Bradley).

II. THE BLESSINGS OF A. WELL-ORDERED GOVERNMENT. That land is happy, governed by a king of undisputed title (ver. 17), who sets an example of integrity, and not by some upstart adventurer. He derives his title from his noble descent, but he may establish his power on a firmer foundation if the excellences of his ancestors are reproduced in him; he will secure a large measure of prosperity for his people if he choose for his officers men of simple tastes, who think more of discharging their duties than of self-indulgence.

III. THE DUTY OF LOYALTY ON THE PART OF SUBJECTS. (Ver. 20.) Even if the sovereign is personally unworthy of respect, the office he holds should be honored; he is still the servant of God, even if he is grossly neglectful of his duties. There is a worse evil than misgovernment, and that is anarchy. "Curse not the king" - he may not deserve it; there may be reasons of state to explain what seems to be capricious or unjust in his conduct; yield him reverence for conscience sake, because it is right to do so. And even if he be in the wrong, it is prudent to abstain from words of blame, since he has the power to punish those that speak against him, and may hear in unexpected ways what has been said about him in secrecy. Such counsels are of a kindred character with those which the apostles have given (Romans 13:1-7; 1 Peter 2:13-17). At first it might seem as if they commended the cultivation of a slavish spirit on the part of subjects towards their rulers, and it is well known that many have deduced from them the preposterous doctrine of "passive obedience." But it must be kept in mind that while these portions of Scripture prescribe the duties of subjects, they prescribe also the duties of kings; and that it is no slavish doctrine to hold that those who rule in equity have an absolute right to the devotion and loyalty of their subjects. When they depart from equity their claim to implicit obedience is proportionately diminished. The prudential maxim of ver. 20 warns men to count the cost before they assail the power of even a bad king - to beware of provoking his wrath by heedless conduct - but does not command passive obedience to him. Misgovernment may reach such a pitch as to make it a duty for subjects to brave the wrath of kings, and to attempt to put a check upon their folly. We have not here a mean-spirited and time-serving piece of advice, suitable only for those who languish under the tyranny of Eastern despots, but a warning against rashness which is not inapplicable to the most public-spirited citizen of the freest state. The examples of Isaiah under Ahaz, of Jeremiah under Zedekiah, and of St, Paul under Nero, show that it is possible to have a love of righteousness and hatred of iniquity, and yet not be wanting in respect to a bad king. - J.W.

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KJV: Woe to thee, O land, when thy king is a child, and thy princes eat in the morning!

WEB: Woe to you, land, when your king is a child, and your princes eat in the morning!