2 Cause not thy mouth to hasten, and let not thy heart hasten to bring out a word before God, for God is in the heavens, and thou on the earth, therefore let thy words be few.
In the abundance of words transgression ceaseth not, And whoso is restraining his lips `is' wise.
`And -- praying -- ye may not use vain repetitions like the nations, for they think that in their much speaking they shall be heard,
for we all make many stumbles; if any one in word doth not stumble, this one `is' a perfect man, able to bridle also the whole body;
And our God `is' in the heavens, All that He hath pleased He hath done.
A snare to a man `is' he hath swallowed a holy thing, And after vows to make inquiry.
thus therefore pray ye: `Our Father who `art' in the heavens! hallowed be Thy name.
`When a man voweth a vow to Jehovah, or hath sworn an oath to bind a bond on his soul, he doth not pollute his word; according to all that is going out from his mouth he doth. `And when a woman voweth a vow to Jehovah, and hath bound a bond in the house of her father in her youth, and her father hath heard her vow, and her bond which she hath bound on her soul, and her father hath kept silent at her, then have all her vows been established, and every bond which she hath bound on her soul is established. `And if her father hath disallowed her in the day of his hearing, none of her vows and her bonds which she hath bound on her soul is established, and Jehovah is propitious to her, for her father hath disallowed her.
And he saith, `Let it not be, I pray Thee, displeasing to the Lord, and I speak only this time: peradventure there are found there ten?' and He saith, `I do not destroy `it', because of the ten.'
And Jacob voweth a vow, saying, `Seeing God is with me, and hath kept me in this way which I am going, and hath given to me bread to eat, and a garment to put on --
and he sware to her -- `Whatever thou mayest ask me, I will give to thee -- unto the half of my kingdom.'
And the men of Israel have been distressed on that day, and Saul adjureth the people, saying, `Cursed `is' the man who eateth food till the evening, and I have been avenged of mine enemies;' and none of the people hath tasted food. And all `they of' the land have come into a forest, and there is honey on the face of the field; and the people come in unto the forest, and lo, the honey dropped, and none is moving his hand unto his mouth, for the people feared the oath. And Jonathan hath not heard of his father's adjuring the people, and putteth forth the end of the rod, which `is' in his hand, and dippeth it in the honeycomb, and bringeth back his hand unto his mouth -- and his eyes see! And a man of the people answereth and saith, `Thy father certainly adjured the people, saying, Cursed `is' the man who eateth food to-day; and the people are weary.' And Jonathan saith, `My father hath troubled the land; see, I pray you, that mine eyes have become bright because I tasted a little of this honey. How much more if the people had well eaten to-day of the spoil of its enemies which it hath found, for now, the smiting hath not been great among the Philistines.' And they smite on that day among the Philistines from Michmash to Aijalon, and the people are very weary, and the people make unto the spoil, and take sheep, and oxen, and sons of the herd, and slaughter on the earth, and the people eat with the blood. And they declare to Saul, saying, `Lo, the people are sinning against Jehovah, to eat with the blood.' And he saith, `Ye have dealt treacherously, roll unto me to-day a great stone.' And Saul saith, `Be ye scattered among the people, and ye have said to them, Bring ye nigh unto me each his ox, and each his sheep; and ye have slain `them' in this place, and eaten, and ye do not sin against Jehovah to eat with the blood.' And all the people bring nigh each his ox, in his hand, that night, and slaughter `them' there. And Saul buildeth an alter to Jehovah; with it he hath begun to build altars to Jehovah. And Saul saith, `Let us go down after the Philistines by night, and we prey upon them till the light of the morning, and leave not a man of them.' And they say, `All that is good in thine eyes do.' And the priest saith, `Let us draw near hither unto God.' And Saul asketh of God, `Do I go down after the Philistines? dost Thou give them into the hand of Israel?' and He hath not answered him on that day. And Saul saith, `Draw ye nigh hither all, the chiefs of the people, and know and see in what this sin hath been to-day; for, Jehovah liveth, who is saving Israel: surely if it be in Jonathan my son, surely he doth certainly die;' and none is answering him out of all the people. And he saith unto all Israel, `Ye -- ye are on one side, and I and Jonathan my son are on another side;' and the people say unto Saul, `That which is good in thine eyes do.' And Saul saith unto Jehovah, God of Israel, `Give perfection;' and Jonathan and Saul are captured, and the people went out. And Saul saith, `Cast between me and Jonathan my son;' and Jonathan is captured. And Saul saith unto Jonathan, `Declare to me, what hast thou done?' and Jonathan declareth to him, and saith, `I certainly tasted with the end of the rod that `is' in my hand a little honey; lo, I die!' And Saul saith, `Thus doth God do, and thus doth He add, for thou dost certainly die, Jonathan.' And the people say unto Saul, `Doth Jonathan die who wrought this great salvation in Israel? -- a profanation! Jehovah liveth, if there falleth from the hair of his head to the earth, for with God he hath wrought this day;' and the people rescue Jonathan, and he hath not died.
And Jephthah voweth a vow to Jehovah, and saith, `If Thou dost at all give the Bene-Ammon into my hand --
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Ecclesiastes 5
Commentary on Ecclesiastes 5 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 5
Ec 5:1-20.
1. From vanity connected with kings, he passes to vanities (Ec 5:7) which may be fallen into in serving the King of kings, even by those who, convinced of the vanity of the creature, wish to worship the Creator.
Keep thy foot—In going to worship, go with considerate, circumspect, reverent feeling. The allusion is to the taking off the shoes, or sandals, in entering a temple (Ex 3:5; Jos 5:15, which passages perhaps gave rise to the custom). Weiss needlessly reads, "Keep thy feast days" (Ex 23:14, 17; the three great feasts).
hear—rather, "To be ready (to draw nigh with the desire) to hear (obey) is a better sacrifice than the offering of fools" [Holden]. (Vulgate; Syriac). (Ps 51:16, 17; Pr 21:3; Jer 6:20; 7:21-23; 14:12; Am 5:21-24). The warning is against mere ceremonial self-righteousness, as in Ec 7:12. Obedience is the spirit of the law's requirements (De 10:12). Solomon sorrowfully looks back on his own neglect of this (compare 1Ki 8:63 with Ec 11:4, 6). Positive precepts of God must be kept, but will not stand instead of obedience to His moral precepts. The last provided no sacrifice for wilful sin (Nu 15:30, 31; Heb 10:26-29).
2. rash—opposed to the considerate reverence ("keep thy foot," Ec 5:1). This verse illustrates Ec 5:1, as to prayer in the house of God ("before God," Isa 1:12); so Ec 5:4-6 as to vows. The remedy to such vanities is stated (Ec 5:6). "Fear thou God."
God is in heaven—Therefore He ought to be approached with carefully weighed words, by thee, a frail creature of earth.
3. As much "business," engrossing the mind, gives birth to incoherent "dreams," so many words, uttered inconsiderately in prayer, give birth to and betray "a fool's speech" (Ec 10:14), [Holden and Weiss]. But Ec 5:7 implies that the "dream" is not a comparison, but the vain thoughts of the fool (sinner, Ps 73:20), arising from multiplicity of (worldly) "business." His "dream" is that God hears him for his much speaking (Mt 6:7), independently of the frame of mind [English Version and Maurer].
fool's voice—answers to "dream" in the parallel; it comes by the many "words" flowing from the fool's "dream."
4. When thou vowest a vow unto God—Hasty words in prayer (Ec 5:2, 3) suggest the subject of hasty vows. A vow should not be hastily made (Jud 11:35; 1Sa 14:24). When made, it must be kept (Ps 76:11), even as God keeps His word to us (Ex 12:41, 51; Jos 21:45).
5. (De 23:21, 23).
6. thy flesh—Vow not with "thy mouth" a vow (for example, fasting), which the lusts of the flesh ("body," Ec 2:3, Margin) may tempt thee to break (Pr 20:25).
angel—the "messenger" of God (Job 33:23); minister (Re 1:20); that is, the priest (Mal 2:7) "before" whom a breach of a vow was to be confessed (Le 5:4, 5). We, Christians, in our vows (for example, at baptism, the Lord's Supper, &c.) vow in the presence of Jesus Christ, "the angel of the covenant" (Mal 3:1), and of ministering angels as witnesses (1Co 11:10; 1Ti 5:21). Extenuate not any breach of them as a slight error.
7. (See on Ec 5:3). God's service, which ought to be our chief good, becomes by "dreams" (foolish fancies as of God's requirements of us in worship), and random "words," positive "vanity." The remedy is, whatever fools may do, "Fear thou God" (Ec 12:13).
8. As in Ec 3:16, so here the difficulty suggests itself. If God is so exact in even punishing hasty words (Ec 5:1-6), why does He allow gross injustice? In the remote "provinces," the "poor" often had to put themselves for protection from the inroads of Philistines, &c., under chieftains, who oppressed them even in Solomon's reign (1Ki 12:4).
the matter—literally, "the pleasure," or purpose (Isa 53:10). Marvel not at this dispensation of God's will, as if He had abandoned the world. Nay, there is coming a capital judgment at last, and an earnest of it in partial punishments of sinners meanwhile.
higher than the highest—(Da 7:18).
regardeth—(2Ch 16:9).
there be higher—plural, that is, the three persons of the Godhead, or else, "regardeth not only the 'highest' kings, than whom He 'is higher,' but even the petty tyrants of the provinces, namely, the high ones who are above them" (the poor) [Weiss].
9. "The profit (produce) of the earth is (ordained) for (the common good of) all: even the king himself is served by (the fruits of) the field" (2Ch 26:10). Therefore the common Lord of all, high and low, will punish at last those who rob the "poor" of their share in it (Pr 22:22, 23; Am 8:4-7).
10. Not only will God punish at last, but meanwhile the oppressive gainers of "silver" find no solid "satisfaction" in it.
shall not be satisfied—so the oppressor "eateth his own flesh" (see on Ec 4:1 and Ec 4:5).
with increase—is not satisfied with the gain that he makes.
11. they … that eat them—the rich man's dependents (Ps 23:5).
12. Another argument against anxiety to gain riches. "Sleep … sweet" answers to "quietness" (Ec 4:6); "not suffer … sleep," to "vexation of spirit." Fears for his wealth, and an overloaded stomach without "laboring" (compare Ec 4:5), will not suffer the rich oppressor to sleep.
13, 14. Proofs of God's judgments even in this world (Pr 11:31). The rich oppressor's wealth provokes enemies, robbers, &c. Then, after having kept it for an expected son, he loses it beforehand by misfortune ("by evil travail"), and the son is born to be heir of poverty. Ec 2:19, 23 gives another aspect of the same subject.
16. Even supposing that he loses not his wealth before death, then at least he must go stripped of it all (Ps 49:17).
laboured for the wind—(Ho 12:1; 1Co 9:26).
17. eateth—appropriately put for "liveth" in general, as connected with Ec 5:11, 12, 18.
darkness—opposed to "light (joy) of countenance" (Ec 8:1; Pr 16:15).
wrath—fretfulness, literally, "His sorrow is much, and his infirmity (of body) and wrath."
18. Returns to the sentiment (Ec 3:12, 13, 22); translate: "Behold the good which I have seen, and which is becoming" (in a man).
which God giveth—namely, both the good of his labor and his life.
his portion—legitimately. It is God's gift that makes it so when regarded as such. Such a one will use, not abuse, earthly things (1Co 7:31). Opposed to the anxious life of the covetous (Ec 5:10, 17).
19. As Ec 5:18 refers to the "laboring" man (Ec 5:12), so Ec 5:19 to the "rich" man, who gets wealth not by "oppression" (Ec 5:8), but by "God's gift." He is distinguished also from the "rich" man (Ec 6:2) in having received by God's gift not only "wealth," but also "power to eat thereof," which that one has not.
to take his portion—limits him to the lawful use of wealth, not keeping back from God His portion while enjoying his own.
20. He will not remember much, looking back with disappointment, as the ungodly do (Ec 2:11), on the days of his life.
answereth … in the joy—God answers his prayers in giving him "power" to enjoy his blessings. Gesenius and Vulgate translate, "For God (so) occupies him with joy," &c., that he thinks not much of the shortness and sorrows of life. Holden, "Though God gives not much (as to real enjoyment), yet he remembers (with thankfulness) the days; for (he knows) God exercises him by the joy," &c. (tries him by prosperity), so Margin, but English Version is simplest.