Ecclesiaste 5:2 Commento

Solomon, in this chapter, discourses, I. Concerning the worship of God, prescribing that as a remedy against all those vanities which he had already observed to be in wisdom, learning, pleasure, honour, power, and business. That we may not be deceived by those things, nor have our spirits vexed with the disappointments we meet with in them, let us make conscience of our duty to God and keep up our communion with him; but, withal, he gives a necessary caution against the vanities which are to often found in religious exercises, which deprive them of their excellency and render them unable to help against other vanities. If our religion be a vain religion, how great is that vanity! Let us therefore take heed of vanity, 1. In hearing the word, and offering sacrifice (Ecc 5:1). 2. In prayer (Ecc 5:2, Ecc 5:3). 3. In making vows (Ecc 5:4-6). 4. In pretending to divine dreams (Ecc 5:7). Now, (1.) For a remedy against those vanities, he prescribes the fear of God (Ecc 5:7). (2.) To prevent the offence that might arise from the present sufferings of good people, he directs us to look up to God (Ecc 5:8). II. Concerning the wealth of this world and the vanity and vexation that attend it. The fruits of the earth indeed are necessary to the support of life (Ecc 5:9), but as for silver, and gold, and riches, 1. They are unsatisfying (Ecc 5:10). 2. They are unprofitable (Ecc 5:11). 3. They are disquieting (Ecc 5:12). 4. They often prove hurtful and destroying (Ecc 5:13). 5. They are perishing (Ecc 5:14). 6. They must be left behind when we die (Ecc 5:15, Ecc 5:16). 7. If we have not a heart to make use of them, they occasion a great deal of uneasiness (Ecc 5:17). And therefore he recommends to us the comfortable use of that which God has given us, with an eye to him that is the giver, as the best way both to answer the end of our having it and to obviate the mischiefs that commonly attend great estates (Ecc 5:18-20). So that if we can but learn out of this chapter how to manage the business of religion, and the business of this world (which two take up most of our time), so that both may turn to a good account, and neither our sabbath days nor our week-days may be lost, we shall have reason to say, We have learned two good lessons.

INTRODUCTION TO ECCLESIASTES 5 This chapter contains some rules and directions concerning the worship of God; how persons should behave when they go into the house of God; concerning hearing the word, to which there should be a readiness, and which should be preferred to the sacrifices of fools, Ecc 5:1. Concerning prayer to God; which should not be uttered rashly and hastily, and should be expressed in few words; which is urged from the consideration of the majesty of God, and vileness of men; and the folly of much speaking is exposed by the simile of a dream, Ecc 5:2. Concerning vows, which should not be rashly made; when made, should be kept; nor should excuses be afterwards framed for not performing them, since this might bring the anger of God upon men, to the destruction of the works of their hands, Ecc 5:4; and, as an antidote against those vanities, which appear in the prayers and vows of some, and dreams of others, the fear of God is proposed, Ecc 5:7; and, against any surprise at the oppression of the poor, the majesty, power, and providence of God, and his special regard to his people, are observed, Ecc 5:8. And then the wise man enters into a discourse concerning riches; and observes, that the fruits of the earth, and the culture of it, are necessary to all men, and even to the king, Ecc 5:9; but dissuades from covetousness, or an over love of riches; because they are unsatisfying, are attended with much trouble, often injurious to the owners of them; at length perish, and their possessors; who, at death, are stripped quite naked of all, after they have spent their days in darkness and distress, Ecc 5:10; and concludes, therefore, that it is best for a man to enjoy, in a free manner, the good things of this life he is possessed of, and consider them as the gifts of God, and be thankful for them; by which means he will pass through the world more comfortably, and escape the troubles that attend others, Ecc 5:18.

Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God,.... In private conversation care should be taken that no rash and unadvised words be spoken in haste, as were by Moses and David; and that no evil, nor even any idle word he uttered, since from, the abundance of the heart the mouth is apt to speak, and all is before, the Lord; not a word in the tongue but is altogether known by him, and must be accounted for to him, Psa 106:33. Jerom interprets this of words spoken concerning God; and careful men should be of what they say of him, of his nature and perfections, of his persons, and of his works; and it may be applied to a public profession of his name, and of faith in him; though this should be done with the heart, yet the heart and tongue should not be rash and hasty in making it; men should consider what they profess and confess, and upon what foot they take up and make a profession of religion; whether they have the true grace of God or no: and it will hold true of the public ministry of the word, in which everything that comes uppermost in the mind, or what is crude and undigested, should not be, uttered; but what ministers have thought of, meditated on, well weighed in their minds, and properly digested. Some understand this of rash vows, such as Jephthah's, is supposed to be, which are later repented of; but rather speaking unto God in prayer is intended. So the Targum, "thy, heart shall not hasten to bring out speech at the time thou prayest before the Lord;'' anything and everything that comes up into the mind should not be, uttered before God; not anything rashly and hastily; men should consider before they speak to the King of kings; for though set precomposed forms of prayer are not to be used, yet the matter of prayer should be thought of beforehand; what our wants are, and what we should ask for; whether for ourselves or others; this rule I fear we often offend against: the reasons follow; for God is in heaven, and thou upon earth; his throne is in the heavens, he dwells in the highest heavens, though they cannot contain him; this is expressive of his majesty, sovereignty, and supremacy, and of his omniscience and omnipotence; he is the high and lofty One, that dwells in the high and holy place; he is above all, and sees and knows all persons and things; and he sits in the heavens, and does whatever he pleases; and therefore all should stand in awe of him, and consider what they say unto him. Our Lord seems to have respect to this passage when he directed his disciples to pray, saying, "Our Father, which art in heaven", Mat 6:9; and when we pray to him we should think what we ourselves are, that we are on the earth, the footstool of God; that we are of the earth, earthly; dwell in houses of clay, which have their foundation in the dust; crawling worms on earth, unworthy of his notice; are but dust and ashes, who take upon us to speak unto him; therefore let, by words be few; of which prayer consists; such was the prayer of the publican, "God, be merciful to me, a sinner", Luk 18:13; and such the prayer which Christ has given as a pattern and directory to his people; who has forbid vain repetitions and much speaking in prayer, Mat 6:7; not that all lengthy prayers are to be condemned, or all repetitions in them; our Lord was all night in prayer himself; and Nehemiah, Daniel, and others, have used repetitions in prayer, which may be done with fresh affection, zeal, and fervency; but such are forbidden as are done for the sake of being heard for much speaking, as the Heathens; and who thought they were not understood unless they said a thing a hundred times over (p); or when done to gain a character of being more holy and religious than others, as the Pharisees. (p) "Ohe jam desine deos obtundere----Ut nihil credas intelligere, nisi idem dictum eat centies." Terent. Heautont. Act. 5. Sc. 1. v. 6, 8.

[It might be that] a person dedicates himself rashly, without comprehending what is esoteric of the wisdom of God and of the Word who is “in the beginning with God” and who is himself God. And … it is by means of the Word and God and by means of the wisdom with him that one must examine and discover these things. [Then] it must happen that he, by falling into myths and nonsense and fictions, submits himself to the danger that surrounds impiety. For that reason one must remember also the commandment from Solomon in Ecclesiastes concerning such things, which says, “Do not hasten to express a word before the face of God. For God is in the heaven above, and you are on the earth below. Therefore let your words be few.”

The passage in Ecclesiastes “Be not in haste to utter speech before God, because God is in heaven above and you on earth below” is intended to show the gap which separates those who are in the “body of humiliation” from him who is with the angels exalted by the help of the Word and from the holy powers with Christ himself. For it is not unreasonable that he should be strictly “at the Father’s throne,” allegorically called heaven, while his church, termed earth, is a footstool at his feet.

Listen to the Preacher exhorting not to be hasty to utter anything before God, “for God,” (says he), “is in heaven above, and you upon earth beneath.”He shows, I think, by the relation of these elements to each other, or rather by their distance, how far the divine nature is above the speculations of human reason. For that nature which transcends all intelligence is as high above earthly calculation as the stars are above the touch of our fingers, or rather, many times more than that. Knowing, then, how widely the divine nature differs from our own, let us quietly remain within our proper limits. For it is both safer and more reverent to believe the majesty of God to be greater than we can understand, than, after circumscribing his glory by our misconceptions, to suppose there is nothing beyond our conception of it.

"Be not rash with your mouth, and let not your heart be hasty to utter a word before God; for God is in heaven and you are on earth, so let your words be few. For a dream comes from much concern, and foolish talk from many words." Several men think that this teaches here that we should not promise something too quickly in the presence of God, and without due consideration of our strengths we vow things, which we cannot then fulfil. God though is present in heaven, but we seem to be on earth, yet he hears what we say and accuses that our foolishness comes from our love of speech. But some men understand this better, affirming that this teaches that, either speaking or thinking more about God than we are able, we hold to our opinions; but we know our stupidity, since, as much as the heavens differ from the earth, so our thoughts are separated from His character. And therefore our words ought to be checked. Just as he that is much in thought frequently dreams about those things about which he thinks during the day; thus he, who wanted to teach more from divinity, falls into foolishness. Or indeed it could mean this: our words ought to be few therefore, since even those things, which we think we know, we see through a mirror and in mystery, and as we understand a dream, which we think we can grasp. Although we have done many things, as it appears to us, the end of our argument is foolishness. For we do not escape sin by too much speaking [Cfr Prov. 10, 19.].

Truly, if a person guards his mouth and acquires humility, the angels will be his friends here below; his soul will be a perfume poured out; the angels will carry his remembrance before God day and night, whether he is a monk or a secular. Besides, many persons in the world are watchful on this point. As for me, I know many who have acquired a great humility and have watched themselves not to speak evil of anyone. On the contrary, they underestimate themselves constantly and praise the others, saying, “It is within the power of God that we should find a little place in heaven.”

“We do not know how to pray as we ought.” He is not so much talking [about prayer] at this point as issuing a command not to theologize thoughtlessly. Indeed, anyone who belongs to this material world and whose thoughts have their origin in this world cannot speak about God without error—or on other matters that elude the senses. That is why he says, “And let your words be few,” that is, they should be true and well chosen. I think also that “few” means the same as in the following texts: “Better a little with righteousness than an abundance of riches with sinners.” And, “Better is the receiving of a little with righteousness.” But to those who do not observe this, he says, “For as a dream comes when there are many cares, so is the fool’s voice with many words.” …He also talks about “the voice of a fool,” coming up with false words and beguiling the soul. This is “the voice of the slanderer and reviler.” He is also able to apply this to the voice of the fool who “by a multitude of words you will not escape sin.”

(Ecc. 5:1-20) From vanity connected with kings, he passes to vanities (Ecc 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 (Exo 3:5; Jos 5:15, which passages perhaps gave rise to the custom). WEISS needlessly reads, "Keep thy feast days" (Exo 23:14, Exo 23:17; 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). (Psa 51:16-17; Pro 21:3; Jer 6:20; Jer 7:21-23; Jer 14:12; Amo 5:21-24). The warning is against mere ceremonial self-righteousness, as in Ecc 7:12. Obedience is the spirit of the law's requirements (Deu 10:12). Solomon sorrowfully looks back on his own neglect of this (compare Kg1 8:63 with Ecc 11:4, Ecc 11:6). 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 (Num 15:30-31; Heb 10:26-29).

rash--opposed to the considerate reverence ("keep thy foot," Ecc 5:1). This verse illustrates Ecc 5:1, as to prayer in the house of God ("before God," Isa 1:12); so Ecc 5:4-6 as to vows. The remedy to such vanities is stated (Ecc 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.

"Be not hasty with thy mouth, and let not thy heart hasten to speak a word before God: for God is in heaven, and thou art upon earth; therefore let thy words be few. For by much business cometh dreaming, and by much talk the noise of fools." As we say in German: auf Flgeln fliegen [to flee on wings], auf Einem Auge nicht sehen [not to see with one eye], auf der Flte blasen [to blow on the flute], so in Heb. we say that one slandereth with (auf) his tongue (Psa 15:3), or, as here, that he hasteth with his mouth, i.e., is forward with his mouth, inasmuch as the word goes before the thought. It is the same usage as when the post-bibl. Heb., in contradistinction to התורה שׁבּכתב, the law given in the Scripture, calls the oral law הת שׁבּעל־פּה, i.e., the law mediated על־פה, oraliter = oralis traditio (Shabbath 31a; cf. Gittin 60b). The instrument and means is here regarded as the substratum of the action - as that which this lays as a foundation. The phrase: "to take on the lips," Psa 16:4, which needs no explanation, is different. Regarding בּהל, festinare, which is, like מהר, the intens. of Kal, vid., once it occurs quite like our "sich beeilen" to hasten, with reflex. accus. suff., Ch2 35:21. Man, when he prays, should not give the reins to his tongue, and multiply words as one begins and repeats over a form which he has learnt, knowing certainly that it is God of whom and to whom he speaks, but without being conscious that God is an infinitely exalted Being, to whom one may not carelessly approach without collecting his thoughts, and irreverently, without lifting up his soul. As the heavens, God's throne, are exalted above the earth, the dwelling-place of man, so exalted is the heavenly God above earthly man, standing far beneath him; therefore ought the words of a man before God to be few, - few, well-chosen reverential words, in which one expresses his whole soul. The older language forms no plur. from the subst. מעט (fewness) used as an adv.; but the more recent treats it as an adj., and forms from it the plur. מעטּים (here and in Psa 109:8, which bears the superscription le-david, but has the marks of Jeremiah's style); the post-bibl. places in the room of the apparent adj. the particip. adj. מועט with the plur. מוּעטים (מוּעטין), e.g., Berachoth 61a: "always let the words of a man before the Holy One (blessed be His name!) be few" (מוע). Few ought the words to be; for where they are many, it is not without folly. This is what is to be understood, Ecc 5:2, by the comparison; the two parts of the verse stand here in closer mutual relation than Ecc 7:1, - the proverb is not merely synthetical, but, like Job 5:7, parabolical. The ב is both times that of the cause. The dream happens, or, as we say, dreams happen ענין בּרב; not: by much labour; for labour in itself, as the expenditure of strength making one weary, has as its consequence, Ecc 5:11, sweet sleep undisturbed by dreams; but: by much self-vexation in a man's striving after high and remote ends beyond what is possible (Targ., in manifold project-making); the care of such a man transplants itself from the waking to the sleeping life, it if does not wholly deprive him of sleep, Ecc 5:11, Ecc 8:16, - all kinds of images of the labours of the day, and fleeting phantoms and terrifying pictures hover before his mind. And as dreams of such a nature appear when a man wearies himself inwardly as well as outwardly by the labours of the day, so, with the same inward necessity, where many words are spoken folly makes its appearance. Hitzig renders כסיל, in the connection קול כּ, as adj.; but, like אויל (which forms an adj. ěvīlī), כסיל is always a subst., or, more correctly, it is a name occurring always only of a living being, never of a thing. There is sound without any solid content, mere blustering bawling without sense and intelligence. The talking of a fool is in itself of this kind (Ecc 10:14); but if one who is not just a fool falls into much talk, it is scarcely possible but that in this flow of words empty bombast should appear. Another rule regarding the worship of God refers to vowing.