Exegetical and Hermeneutical Commentary of Ecclesiastes 10:18

By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through.

18. By much slothfulness the building decayeth ] The maxim, though generalised in form, and applicable to every form of the evil which it condemns, may fairly be contemplated, in relation to its context, as having a political bearing. There, laissez-faire, the policy of indolent procrastination, may be as fatal to the good government and prosperity of a state as the most reckless profligacy. The figure is singularly apt. The fabric of a state, like that of the house (Amo 9:11), needs from time to time to be surveyed and repaired. “Time,” as Bacon has said, “alters all things” (houses of both kinds included) “for the worse.” “The timber framework of the house decays.” The decay may be hidden at first (this seems the point implied in the relation of the two parts of the proverb) but the latent cause soon shews itself in a very patent effect, “The house lets in the rain,” there is the “continual dropping,” the “drip, drip, drip,” which, to the householder seeking comfort, is the type of all extremest discomfort (Pro 19:13). Delitzsch quotes a curious Arab proverb that “there are three things that make a house intolerable, rain leaking through the roof, an ill-tempered wife, and the cimex lectularius.” So is it with the state. The timbers are the fundamental laws or principles by which its fabric is supported. Corruption or discord (the “beginning of strife” which is “as when one letteth out of water,” Pro 17:14) is the visible token that these are worm-eaten and decayed through long neglect.

Fuente: The Cambridge Bible for Schools and Colleges

Verse 18. By much slothfulness] This is remarkably the case in some countries. Houses are not repaired till they almost fall about the ears of the inhabitants. We have an adage that applies to all such cases: “A stitch in time saves nine.”

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

That house which is neglected by its owner, and not repaired, must needs come to ruin; whereby he intimates that the sloth and carelessness of princes in the management of public affairs, which is a usual attendant upon that luxury of which he hath now discoursed, is most destructive, both to themselves and to their people.

Fuente: English Annotations on the Holy Bible by Matthew Poole

18. buildingliterally, “thejoining of the rafters,” namely, the kingdom (Ecc 10:16;Isa 3:6; Amo 9:11).

hands (Ecc 4:5;Pro 6:10).

droppethBy neglectingto repair the roof in time, the rain gets through.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

By much slothfulness the building decayeth,…. Or, “by slothfulnesses” g, The word is in the dual number, and so may signify the slothfulness of the hands, as Aben Ezra, of both hands, and of both feet; or the various kinds of slothfulness, as the Arabic version, slothfulness both of body and mind; or of all sorts of persons, superiors and inferiors, princes and subjects; and with respect to all things present and future: and, as through slothfulness a material building decays; or a “beam”, as the word signifies, the raftering of a house, the roof, which consists of rafters and beams joined together when the tiling is decayed by winds and rains, or any breaches made in the rafters, and no care taken to repair, the whole falls in, and the house is in ruins: so figurative buildings, families, churches, and kingdoms, come to nothing, through the sluggishness of masters of families, ministers of the word, and civil magistrates; to the latter of which more especially this is to be applied, who give up themselves to luxury and sloth;

and, through idleness of the hands, the house droppeth through; or, “through the letting” or “hanging down of the hands” h; the remissness of them, as is to be observed in idle persons, who will not lift them up to work; particularly to repair a breach in a house, by means of which the rain drops through it, and makes it uncomfortable and unsafe being in it; and, in process of time, that itself drops to the ground: and this expresses the same thing, how, through the neglect of the civil magistrate, a commonwealth comes to nothing; or, however, the members of it become wretched and miserable.

g “in pigritiis”, Montanus; “per duplicem pigritiam”, Tigurine version; “pigritia amborum”, Junius Tremellius. h “per remissionem”, Tigurine version “demissione”, Junius Tremellius, Piscator, Gejerus so Cocceius, Rambachius.

Fuente: John Gill’s Exposition of the Entire Bible

Since, now, Ecc 10:19 has only to do with princes, the following proverb of the consequences of sloth receives a particular reference in the frame of this mirror for princes: “Through being idle the roof falleth; and through laziness of the hands the house leaketh.” Ewald, Redslob, Olsh., Hitz., and Frst, as already Aben Ezra, understand the dual of the two idle hands, but a similar attribut. adject.-dual is not found in Heb.; on the contrary, ephraim , merathaim Jer 50:21, rish’athaim , and, in a certain measure, also riqmathaim , speak in favour of the intensification of the dual; ‘atsaltaim is related to ‘atslah , as Faulenzen being idle, living in idleness to Faulheit laziness, it means doubled, i.e., great, constant laziness (Gesen. H. Wrt., and Bttch. in the N. Aehrenl., under this passage). If ‘atsaltaim were an attribut. designation of the hands, then shiphluth hadaim would be lowness, i.e., the hanging down of the hands languidly by the side; the former would agree better with the second than with the first passage. Regarding the difference between hammeqareh (the beams and joists of a house) and hamqareh ( contignans), vid., note below.

(Note: , with mem Dageshed (Masora: ); in Psa 104:3, on the contrary, the mem has Raphe, for there it is particip. ( Michlol 46 a; Parchon’s Lex. f. 3, col. 1).)

Since exceeding laziness leaves alone everything that could support the house, the beams fall ( , Niph. ), and the house drops, i.e., lets the rain through ( , with o, in spite of the intrans. signification); cf. the Arab. proverb of the three things which make a house insufferable, under Pro 19:13. Also the community, whom the king and the nobles represent, is a , as e.g., Israel is called the house of Jacob. If the rulers neglect their duty, abusing their high position in obeying their own lusts, then the kingdom (state) becomes as a dilapidated house, affording no longer any protection, and at last a machshelah , a ruined building, Isa 3:6. It becomes so by slothfulness, and the prodigal love of pleasure associated therewith.

Fuente: Keil & Delitzsch Commentary on the Old Testament

3. Warnings Ecc. 10:18-20

TEXT 10:1820

18

Through indolence the rafters sag, and through slackness the house leaks.

19

Men prepare a meal for enjoyment, and wine makes life merry, and money is the answer to everything.

20

Furthermore, in your bedchamber do not curse a king, and in your sleeping room do not curse a rich man, for a bird of the heavens will carry the sound, and the winged creature will make the matter known.

THOUGHT QUESTIONS 10:1820

391.

What two things are said to happen to a house when a lazy man lives within?

392.

Instead of repairing the house, the lazy man plans for what?

393.

The indolent man looks upon what as an answer to everything?

394.

Explain how the truth which states, Be sure your sins will find you out! is illustrated in verse twenty.

PARAPHRASE 10:1820

Because a man is lazy and concerned only with merriment, the rafters of his house sag and soon he will have a leaky house. His whole attitude toward life is colored by his slackness. He makes a feast for enjoyment, pours wine for enjoyment, and believes every problem he has can be resolved with money. Do not revile a king, not even in the privacy of your own mind. Do not revile a rich man, not even in the privacy of your own bedroom. You can be sure they will learn of your thoughts and your wordsa winged creature, like a bird, will carry your voice and disclose to others what you say.

COMMENT 10:1820

A demonstration of the supreme value of wisdom over folly continues in the closing three verses of this chapter. It is illustrated, however, through three negative warnings. The subject of the discussion turns from the examples of noble and honorable men to the foolish rulers and the blight cast upon the land as a result of the attitudes and actions. Since the rulers or king serves as the subject, the use of rafters and house should be taken figuratively for the nations state of affairs. Solomon was bordering upon the brink of rebellion. Both Rehoboam and Jeroboam were setting their sights on the throne. Although the picture is applicable to the later Persian period and well represents the conditions of that day, it also vividly describes the conditions in the day of Solomon. As a matter of fact, the principles which are interwoven throughout the narrative are applicable in any generation where the leaders are given to wine, merriment and money, and where a segment of godly souls long for the restoration of justice, righteousness and honor.

Ecc. 10:18 Indolence is an intensive word and in the original language, it carries the idea of much slothfulness. Not just one idle hand, but both are meant. A vivid picture of such laziness is presented in Pro. 26:14-16 : As the door turns on its hinges, so does the sluggard on his bed. The sluggard buries his hand in the dish; he is weary of bringing it to his mouth again. The sluggard is wiser in his own eyes than seven men who can give a discreet answer. Since those who are in control have little welfare for their subjects, the judicial matters go unattended. The picture of a house is introduced to convey a common illustration which would be understood by all, and actually experienced by some. First the rafters sag and through inattentiveness the house leaks. When those in authority are more concerned with their own personal pleasure (Cf. Ecc. 1:2-10) than the welfare of the state, even the innocent suffer. (Cf. Amo. 6:6) How different the admonition toward industry found in chapter nine verse ten! Diligent work is the way of wisdom.

Ecc. 10:19 It is because of the three erroneous attitudes expressed in this verse that the condition discussed in verse eighteen existed. Instead of repairing the breaches, the officials seek a feast, wine and money. They spend their time and energy in revelry rather than looking after the affairs of the state. A Jewish tradition puts the following words in the mouth of Solomons mother as she scolds him for just such irresponsible behavior for a king: Do not give your strength to women, or your ways to that which destroys kings. It is not for kings, O Lemuel, it is not for kings to drink wine, or for rulers to desire strong drink. Lest they drink and forget what is decreed, and pervert the rights of all the afflicted. Give strong drink to him who is perishing, and wine to him whose life is bitter. Let him drink and forget his poverty, and remember his trouble no more. Open your mouth for the dumb, for the rights of all the unfortunate. Open your mouth, judge righteously, and defend the rights of the afflicted and needy.

Money answers all. How did Solomon acquire the money to carry out his outlandish experiments, and pursue his luxurious personal pleasures? The Amplified Bible says that he depends on (tax) money to answer for all of it (Ecc. 10:19 c). Solomon taxed the people heavily and survived the criticism of the people. However, upon his death excessive taxation proved to be the undoing of Rehoboam and occasioned the loss of the ten tribes. In troubled times, when justice is perverted, money is secured from many illegitimate sources. Extortion, exorbitant taxation, bribes, and numerous opportunities for graft are only a few examples. Thus, money grants all that such people want. It is of course a perversion that money answers all. Truly it is more than just perversion, it is idolatry. Meander says: Silver and gold,these are according to my opinion, the most useful gods; if these have a place in the house, wish what you wilt, all will be thine. Such is the obsession which conquers the fool. The Preacher is already on record concerning the superiority of wisdom over money. Not only is wisdom greater than money, it has the inherent quality of preserving the lives of its possessors (Ecc. 7:11-12). Of course the philosophy that money will resolve every problem and supply the answer to every desire is the expression of the sinner, not the godly of Israel.

Ecc. 10:20 In the concluding verse, wise counsel is offered to those who must suffer through the abuse of leaders whose character has been identified in the preceding verses. It is dangerous to react in an unwise way to the behavior of leaders who work contrary to the will of God. Thus the warning, Curse not the king. The motive of prudence is sufficient for one to refrain from lifting a voice against the kingone should have regard for his own personal safety. The idea of cursing either God or the ruler is prohibited (Exo. 22:28). Here the word curse means speaking lightly of. The bird of the heavens, and the winged creatures simply means, in almost every culture, that secrets have wings. Words spoken in confidence often find wings and fly to the ears of those spoken about. Today one would say, a little bird told me. Jesus said, Out of the abundance of the heart the mouth speaketh (Luk. 6:45). One must guard against entertaining evil thoughts in the heart, for in some unguarded moment the words will find their way through the lips to the ears of others.

FACT QUESTIONS 10:1820

518.

What is meant by rafters and houses if they are taken figuratively?

519.

In what way is such a picture applicable to Solomons latter reign?

520.

How intense is the laziness mentioned in verse eighteen?

521.

What will take care of all the problems according to unwise rulers?

522.

How did Solomon acquire his riches?

523.

In what sense does the statement money answers all suggest idolatry?

524.

Why is wisdom greater than money? (Cf. Ecc. 10:19; Ecc. 7:11-12)

525.

Explain what is meant by the statement: Prudence is sufficient for one to refrain from lifting a voice against the king.

526.

Why refer to a bird and winged creatures when speaking of words spoken in private?

Fuente: College Press Bible Study Textbook Series

(18) Droppethi.e., lets the rain drop through.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

18. The condition of the state in the hands of such rulers as are mentioned Ecc 10:16 is compared to that of a neglected building.

By much slothfulness Hebrew, By slothful hands; through neglect the beams decay and the roof leaks.

Fuente: Whedon’s Commentary on the Old and New Testaments

Ecc 10:18-19. By much slothfulness, &c. Through slothfulness the building will decay, and through idleness of hands the house will drop; Ecc 10:19 while they make feasts to divert themselves, and spend their life in making themselves merry with wine and oil; money supplying with them the want of every thing else. Lastly, Solomon concludes this proof, from Ecc 10:16. (see on ch. Ecc 9:15.) with a moving explanation upon the unhappy state of a nation, whose fate it is to be governed by men of such a stamp as he had before described; and, to make it more conspicuous, he opposes it to the happiness of another nation, whose king, being descended from noble ancestors, may be presumed to have had a proper education, will imitate those virtues through which his forefathers acquired their nobility, and will make use of ministers or princes like himself; Ecc 10:16-17. The several mischiefs and disorders before complained of, are more likely to happen under the reign of an upstart king, than of an hereditary one; as he does not only want experience and education, but is also often necessitated to support an ill-gotten authority by the worst means. Those whom he employs under him must probably be such as have helped him to the throne, or been his friends in his former life; men of no worth, who will mind nothing but eating and drinking from morning till night. While such men as these imagine that their new-gotten wealth may supply the want of all qualifications soever, the constitution must suffer from their neglect and incapacity, as much as a house, the roof of which is not repaired, through the slothfulness of the owner, Ecc 10:18-19.

Fuente: Commentary on the Holy Bible by Thomas Coke

By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through. (19) A feast is made for laughter, and wine maketh merry: but money answereth all things. (20) Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.

Here again, as in things of nature, so in grace, the spiritual building will not advance, when inattention to our foundation Christ Jesus, makes the soul go out of the perpendicular. And when coldness, neglect of ordinances, and of secret prayer, beget distance between Jesus and the soul; how shall it be otherwise than that spiritual decays are induced? Money, saith the Preacher, answereth all things, that is, it becomes the universal means of procuring supply to all our earthly wants. And what money is to the carnal, such, and infinitely more, is Jesus to the spiritual. He is meat to the hungry, and water to the thirsty; a garment to the naked, medicine to the sick, warmth to the cold, in short, all things for life, for light, for peace, for joy, and comfort. I am Alpha (saith Jesus) and Omega, the beginning and the end, he that overcometh shall inherit all things, and I will be his God, and he shall be my son. Rev 21:6-7 . If Solomon’s precept, with which he closeth this chapter, be important, in respect to earthly government; how infinitely more so, in relation to that which is divine. Precious Jesus! I would say for myself and reader, give us grace to rejoice that thou art the universal Governor, and thy kingdom ruleth over all. Dan 2:44 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Ecc 10:18 By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through.

Ver. 18. By much slothfulness the building decayeth. ] So doth the commonwealth not sheltered with good government; for, as the householder is in his house, so is the magistrate in the city, and the king in his dominions. In his palace he may see a pattern of his kingdom, a draught of his city. Especially if it be, as George Prince of Anhalt’s was, ecclesia, academia, curia, a church, a university, and a court. For the better despatch of civil businesses, there was daily praying, reading, writing, yea, and preaching too, as Melanchthon and Scultetus report. a Here was no place for sloth and sluggishness within this most pious prince’s territories. His house was built of cedar beams, Son 1:17 of living stones; 1Pe 2:5 his polity a theocracy, as Josephus saith of the Jewish Government; and of his people it might be said, as Polydor Virgil saith of the English, Regnum Anglicae regnum Dei. Oh, the blessednesses of such a country!

And through idleness of the hands the house droppeth, &c. ] Stillicldia praecedunt ruinam, de poenas gravissimas, leviores, saith Jerome. If course be not timely taken, the house will run to ruiu for want of people or reparation; so will that person that takes not warning by lighter punishments. Surely, as one cloud follows another, till the sun disperseth them, so do judgments – greater succeed lesser, till men, meeting God by repentance, disarm his wrath.

a Melch. Adam in Vit. Melanch.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)