EW-Commentary-Eccl. 4 & 5
4. (Eccl. 4:13-16) The vanity of fame and its short life.
13 Better was a poor and wise youth than an old and foolish king who no longer knew how to take advice. 14 For he went from prison to the throne, though in his own kingdom he had been born poor. 15 I saw all the living who move about under the sun, along with that youth who was to stand in the king's place. 16 There was no end of all the people, all of whom he led. Yet those who come later will not rejoice in him. Surely this also is vanity and a striving after wind.
a. Better a poor and wise youth than an old and foolish king who will be admonished no more: The Preacher begins this section with a proverb, observing that it is better to be poor and wise (and young!) than to be old, foolish and have great wealth and status.
b. He comes out of prison to be king: Solomon thought of a second young man, who rose out of misfortune and obscurity to achieve great wealth, status, and fame (there was no end of all the people over whom he was made king).
c. Yet those who come afterward will not rejoice in him: As Solomon thought of this young man who achieved much and became famous, he understood that the fame would be short-lived. Even if it lasted his entire lifetime (which would be rare and remarkable), it would not live on much beyond his own life. With his under the sun premise, this thought brought the familiar conclusion to the Preacher: Surely this also is vanity and grasping for the wind.
i. "He has reached a pinnacle of human glory, only to be stranded there. It is yet another of our human anticlimaxes and ultimately empty achievements." (Kidner)
Eccl. 5-A. Worshipping God reverently.
1. (5:1-3) Come to the house of God more to hear and to obey than to speak.
1 Guard your steps when you go to the house of God. To draw near to listen is better than to offer the sacrifice of fools, for they do not know that they are doing evil. 2 Be not rash with your mouth, nor let your heart be hasty to utter a word before God, for God is in heaven and you are on earth. Therefore let your words be few. 3 For a dream comes with much business, and a fool's voice with many words.
a. Walk prudently when you go to the house of God: Solomon here brings good advice that does not contradict his under the sun premise. Even apart from eternity, it would be wise to honor God and walk prudently when you go to the house of God for the sake of this life alone.
b. Walk prudently when you go to the house of God: The Preacher will explain more of what this means in the coming lines. Yet generally we can say that it means to show care and think about consequences when we come to meet God.
i. "Fruitful and acceptable worship begins before it begins." (Maclaren)
c. Draw near to hear rather than to give the sacrifice of fools: The sacrifice of fools is the hasty speech mentioned in the next lines. Solomon counsels us to come to the house of God to hear more than to speak without thinking.
i. To hear: "Has the double force in Hebrew which it sometimes has in English: to pay attention and to obey. So this saying is close to the famous words of Samuel, 'to obey (literally to listen) is better than sacrifice' (1 Samuel 15:22)." (Kidner)
ii. "They who fall into the faults condemned are 'fools.' If that class includes all who mar their worship by such errors, the church which holds them had need to be of huge dimensions; for the faults held up in these ancient words flourish in full luxuriance to-day." (Maclaren)
iii. Sacrifice: "The zebah was an offering killed in sacrifice and then used for a meal, in contrast to the whole burnt-offering (ola) which was totally consumed in sacrifice. As Delitzsch points out, it is the zebah which could degenerate into thoughtless festivity, or worse." (Eaton)
d. Do not be rash with your mouth... for God is in heaven, and you on earth; therefore let your words be few: Solomon rightly described the human tendency to speak without thinking before God and others. Even with an under the sun premise, it is foolish to speak too much and hear too little in God's presence.
i. "When we come before God, our minds are full of our own business rather than with the worship of God. When we talk too much, we usually talk like fools. This can be especially bad in the house of God." (Wright)
ii. The priests of Baal prayed hard and long on Mount Carmel; Elijah prayed short and sweet, and full of faith to the living God. God heard and beautifully answered Elijah's prayer (1 Kings 18).
iii. J. Edwin Orr used to advise brief, earnest prayers, especially in prayer meetings. He said that when one prays in a meeting, for his first three minutes everyone prays with him. Should he continue a second three minutes, everyone prays for him. Should he continue for a third three minutes, the others start to pray against him.
iv. "For as it is not the loudness of a preacher's voice, but the weight and holiness of his matter, and the spirit of the preacher, that moves a wise and intelligent hearer, so it is not the labour of the lips, but the travail of the heart that prevails with God." (Trapp)
e. A dream comes through much activity, and a fool's voice is known by his many words: The thought in this line is probably well represented by the Living Bible: "Just as being too busy gives you nightmares, so being a fool makes you a blabbermouth."
i. "As personal and business cares produce dreams, which are unsubstantial things; so many words produce foolish and empty prayers." (Wright)
2. (4-7) Keep your vows and fear God.
4 When you vow a vow to God, do not delay paying it, for he has no pleasure in fools. Pay what you vow. 5 It is better that you should not vow than that you should vow and not pay. 6 Let not your mouth lead you into sin, and do not say before the messenger that it was a mistake. Why should God be angry at your voice and destroy the work of your hands? 7 For when dreams increase and words grow many, there is vanity; but God is the one you must fear.
a. When you make a vow to God, do not delay to pay it: Even with an under the sun premise, it is both honorable and wise to honor God by keeping one's word to Him. It would be better not to vow than to vow and not pay.
i. "God does not take broken vows lightly. A broken vow may incur his judgment upon our endeavours. One who 'swears to his own hurt and does not change' pleases God (Psalm 15:4)." (Eaton)
ii. A commonly overlooked and unappreciated sin among God's people is the sin of broken vows - promising things to God and failing to live up to the vow. Those who honor God:
· Will not be quick to make vows to God.
· Will be serious about fulfilling vows made.
· Will regard broken vows as sins to be confessed and to be repented of.
b. Do not let your mouth cause your flesh to sin, nor say... that it was an error: The Preacher rightly observed that it was important for God's people to regard their failure to keep vows as a serious matter, and that great effort should be put into keeping vows and not regarding the failure to keep them as simply an "error."
i. Say before the messenger of God that it was an error: "Hebrew draws no distinction between messenger and angel, so several interpretations are open to us here." (Eaton)
c. Fear God: Solomon counseled reverence and honor towards God, but in his under the sun perspective the value is found in the here-and-now, not unto eternity.
i. "Most certainly, he that fears God need fear nothing else. Well may an upright soul say to Satan himself, I fear God; and because I fear him, l do not fear thee." (Clarke)
Eccl. 4:13-5:7 Commentary
Ecclesiastes 4:13 Better [is] a poor and a wise child than an old and foolish king, who will no more be admonished.
The problem with the king is he has become hardened in his heart, and is not aware of his need to repent. Sad as it is, if he dies in this condition, he would go to hell. The fact that he had been king would not help him at all.
This wise child is still teachable and is wise enough to realize he needs a Savior.
Proverbs 28:6 "Better [is] the poor that walketh in his uprightness, than [he that is] perverse [in his] ways, though he [be] rich."
The cherished popularity of kings is precarious and short lived.
Ecclesiastes 4:14 For out of prison he cometh to reign; whereas also [he that is] born in his kingdom becometh poor.
The best example of this is when Joseph was in jail in Egypt for something he did not do, and was brought out of prison to reign as second in command.
Ecclesiastes 4:15 I considered all the living which walk under the sun, with the second child that shall stand up in his stead.
This has so many suggestions. The firstborn was thought to be the one who would reign in his father's stead. This was not so in many instances. Jacob and Esau are a very good example of this. Jacob was the second born, but received the favored son's blessing.
This could, also, apply to Ephraim and Manasseh. Ephraim was the second son, but received the right hand blessing.
It is a type and shadow of the Jew and the Christian. The natural Jew was God's first choice, but the Christians, second choice, received Jesus more readily.
This scripture refers to the legitimate successor to the "old and foolish king", as opposed to the "poor yet wise lad" (verse 13), who rises on his ability to reign.
Ecclesiastes 4:16 [There is] no end of all the people, [even] of all that have been before them: they also that come after shall not rejoice in him. Surely this also [is] vanity and vexation of spirit.
We see in this, the multitude that came to follow the second. In Joseph's case, the Egyptians were dependent on the second in command for food. Joseph's help was soon forgotten after the famine was over. The king who reigned later forgot all the blessings Joseph had brought. They did not remember him.
->ECCL. 5: We begin reading chapter 5 today. (In the first 7 verses), we are cautioned against making hasty vows to God. Has anyone of us ever done that? Promised God if he would do something for us, we would do something for Him? I'm sure we all have, but here is what the bible tells us about making vows we are not prepared to keep.
These 7 verses give emphasis of the folly of an empty religious profession before a sovereign God: "God is in heaven, and thou upon earth" we'll read (in verse 2). The angel is better translated as "the messenger of God," referring to the priest who served as mediator between God and man in the Old Testament.
This is a prelude to the book's concluding admonition to approach God with reverence.
Ecclesiastes 5:1 "Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil."
The house of God is referring to the temple Solomon built in Jerusalem.
Acts 7:33 tells us: "Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground."
Anywhere God is, is holy ground. It matters not whether it is in the temple in Jerusalem, the tabernacles of those days, or our churches today. God is there where true believers meet. The way to "keep our foot" is to walk in the Light.
John 8:12 "Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life."
1 John 1:7 "But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin."
This path with the Light of Jesus leads us safely to the house of God.
James 1:19 "Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:" God is still speaking today, but few are listening. The sacrifice that God wants is our obedience and praise of Him.
Hebrews 13:15 "By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of [our] lips giving thanks to his name."
1 Samuel 15:22 "And Samuel said, Hath the LORD [as great] delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey [is] better than sacrifice, [and] to hearken than the fat of rams."
God does not want the formality of keeping His law. He wants us to obey Him, love Him, and praise Him. He wants our hearts.
Ecclesiastes 5:2 "Be not rash with thy mouth, and let not thine heart be hasty to utter [any] thing before God: for God [is] in heaven, and thou upon earth: therefore let thy words be few."
Because God is in heaven and man is on earth, rash promises and arguments before Him are foolish.
We just read James 1:19 about being quick to listen and slow to speak. Now we continue with James 1:20 "For the wrath of man worketh not the righteousness of God."
James 3:2 - "For in many things we offend all. If any man offend not in word, the same [is] a perfect man, [and] able also to bridle the whole body."
The tongue is an evil weapon that destroys. We must let the Spirit of God bridle our tongues.
Matthew 12:36 "But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment."
And we must also be careful not to pray amiss.
James 4:3 "Ye ask, and receive not, because ye ask amiss, that ye may consume [it] upon your lusts."
Ecclesiastes 5:3 "For a dream cometh through the multitude of business; and a fool's voice [is known] by multitude of words."
Dreams happen for a number of reasons. One thing that causes us to dream is when we have eaten something that does not agree with us. Another reason we dream, is an attack from Satan. We, sometimes, work very hard and our mind cannot slow down when we sleep.
This is what is spoken of in the verse above. We do have dreams from God many times, as well. These dreams can be telling us of something that will happen, or they may guide us in some manner.
We must learn to tell where our dreams are from. In the last part, of the verse above, we see that too much talking can cause us to sin.
Proverbs 10:19 "In the multitude of words there wanteth not sin: but he that refraineth his lips [is] wise." In other words, listen carefully and speak rarely!!
Matthew 6:7 "But when ye pray, use not vain repetitions, as the heathen [do]: for they think that they shall be heard for their much speaking."
Ecclesiastes 5:4 "When thou vowest a vow unto God, defer not to pay it; for [he hath] no pleasure in fools: pay that which thou hast vowed."
Promises made to God have serious implications. The Old Testament background for this admonition is found (in Deut. 23:21-23 and Judges 11:35). As you see below, Ananias and Sapphira learned this the hard way.
Anyone remember who had promised something to God, then didn't do what they had say?
Remember a man and his wife? Ananias and Sapphira found out how dangerous it was to vow a vow to God, and not keep it. God killed them both.
Acts 5:3-5 "But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back [part] of the price of the land?" "Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God." "And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things."
Sapphira is shown separately, to show her own sin killed her, not her husband's. Acts 5:10 "Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying [her] forth, buried [her] by her husband." It is a dangerous thing to vow a vow to God and, not keep it.
Ecclesiastes 5:5 "Better [is it] that thou shouldest not vow, than that thou shouldest vow and not pay."
Jesus explains it very well in the following Scriptures.
Matthew 5:34-37 "But I say unto you, Swear not at all; neither by heaven; for it is God's throne:" "Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King." "Neither shalt thou swear by thy head, because thou canst not make one hair white or black." "But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil."
Ecclesiastes 5:6 "Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it [was] an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?"
Don't vow something that your fleshly desire will cause you to break.
It's been mentioned several times before, that the flesh, or the spirit, rules the will of a person. When the flesh rules, we are not pleasing to God. The mouth speaks of the abundance of the heart. If our heart is controlled by the flesh, it is wicked, and evil things come out of our mouth. On the other hand, if our hearts are controlled by the spirit, then we say good things.
Luke 6:45 "A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh."
Ecclesiastes 5:7 "For in the multitude of dreams and many words [there are] also [divers] vanities: but fear thou God."
Earlier, we spoke about how dreams come from various places. You must not base your belief on just dreams. The dreams could be from a source other than God. The dreams that are safe to believe, are those that line up with the Word of God. We find that people who believe in just dreams are really not grounded well in the Word of God.
The man who is rash with his vows will live to regret them. Prayers prayed amiss, are also a downfall. Put your faith in God. The fear of God is the beginning of wisdom.
Ecclesiastes 4:1-16 Under the Sun: The Danger of Living Like the World (J. Irwin)
OVERVIEW: Solomon describes problematic human behaviors that contribute significantly to the heavy burden of life under the sun (see for example Ecclesiastes 1:13-14), and these examples make it clear that human dysfunction (= irregularity in the usual order of behavior or activity) plays a significant role in the struggles that characterize life.1 Here, the Preacher reveals the danger of living like the world. He observes five characteristics of the world's system that people depend upon for worldly success.
5. Eccl. 4:13-16 - Recurring instability
"Better is a poor but wise youth than an old but foolish king who no longer pays attention to warnings. For he came from prison to be king, even though he was born poor in his kingdom. I saw all the living, who move about under the sun, follow a second youth who succeeds him. There is no limit to all the people who were before them, yet those who come later will not rejoice in him. This too is futile and a pursuit of the wind." (Ecclesiastes 4:13-16, HCSB)
Problem of lack of continuity: In the Star Wars movies, the evil Sith have a rule: there can only be two rulers at a time - a leader and an apprentice. It is actually a very good rule. You can train the younger person to learn how to lead and when the other is old, the younger one can take over. But taking over is the problem. As the younger one gets older, he wants to take over - and sooner than the older wants him to. This is what Ecclesiastes 4:13-16 describes. The people are never satisfied with just one ruler. They want change. The younger succeeds the older. While Solomon explains that wise, poor, and young is better than old, rich, and foolish, the implicit instruction is that two are needed. One to rule and one to take over. This is why two are better than one. There are advantages (Ecclesiastes 4:9-12). Alone, they can accomplish only so much. Together, they can accomplish so much more. When one falls, the other is there to lift him up. If they lie together, they can keep each other warm. If an enemy comes to overpower them, two can defeat one. Strength is in numbers. There is power in numbers. Leadership does not have to be a lonely endeavor. One can learn to pass along the wisdom to a younger generation. The rule of two is a great idea - when it is done right.8
APPLICATION: There is a better way to live life. God can help a person live life better than just living on one's own way.
Ecclesiastes 5:1-9 How to Relate to God and the Government
I was always told that in polite company, one should never talk about politics or religion. In Ecclesiastes 5:1-9, Solomon talks about both. First, he talks about how we should relate to God and then Solomon will give us an insider's view of government. It's clear that Solomon respects God. You can see that by the advice gives us. He shares three different ways to relate to God:
HOW TO RELATE TO GOD
1. Eccl. 5:1 - Draw near and listen well because God is listening
"Guard your steps when you go to the house of God. Better to draw near in obedience than to offer the sacrifice as fools do, for they ignorantly do wrong." (Ecclesiastes 5:1, HCSB)
In his book That's Life, Derek Tidball tells the story of a dinner guest at a Cambridge College who was asked to say grace before the meal. To make matters worse, it was to be said in Latin! Knowing neither God nor Latin, the quick-thinking fellow intoned, "Omo, lux, domestos, brobat, ajax, Amen."After repeating the 'Amen', everyone sat down to eat. No one had noticed!1 For many, worship can become a meaninglessness exercise. The Preacher takes great pains to make sure that it isn't.
A proper attitude is essential as a person approaches God, and one must recognize who God is and who we are as worshipers.2 God expects a person to approach God with respect and with an attitude of submission.
Our modern expression, "Watch your step!" comes from Solomon's warning: "Walk prudently." Literally, the Hebrew says, "Keep your foot." You may remember a time when you heard that phrase from your parents. You were angry, and your words were approaching the territory known as disrespect when Mom or Dad said, "Watch your step, young man" or "young lady."3
The right way to approach God in worship is to come with our ears wide-open. The Preacher assumes that when people go to the house of God, there will be something for them to hear. That "something" is the Word of the living God. The house of God is a place for the reading and the preaching of the Word of God. So the first questions we need to ask ourselves as we prepare for worship are: Am I ready to listen to the voice of God? Is my heart open to spiritual instruction? Are my ears attentive to the message I will hear from the Bible?4
2. Eccl. 5:2-3 - Be quiet and stay calm because God hears the inaudible and sees the invisible
"Do not be hasty to speak, and do not be impulsive to make a speech before God. God is in heaven and you are on earth, so let your words be few. For dreams result from much work and a fool's voice from many words." (Ecclesiastes 5:2-3, HCSB)
To quote the great theologian Lisa Simpson from The Simpsons: It is better to remain silent and be thought a fool than to open your mouth and remove all doubt.5
Words are sometimes treated casually. When a harsh statement is made, a person may quickly add, "Oh, I didn't really mean that!" Promises are given, then broken without concern because it was simply inconvenient to follow through. Relationships are damaged by such practices, and perhaps even more so by gossip. In a Peanuts comic, Linus announces to his sister Lucy that he's decided not to get her a Christmas present because she punched him. In the next frame, Lucy puts her fist up to Linus's face, then pulls it back quickly. "What are you doing?" Linus asks, to which Lucy replies, "Taking back a hit!"6
Every time a mouth is open, a heart is on display, and we are as likely to hear a word from Hell as a word from Heaven.7
3. Eccl. 5:4-5 - Make a commitment and keep it because God believes it and doesn't forget it
"When you make a vow to God, don't delay fulfilling it, because He does not delight in fools. Fulfill what you vow. Better that you do not vow than that you vow and not fulfill it." (Ecclesiastes 5:4-5, HCSB)
As a troubled young man walked through a field in Germany, a terrible electrical storm filled the sky. A lightning bolt struck a nearby tree, and he instantly took it as a sign from God. "Help me!" cried the young man, "and I will become a monk." That sudden vow changed the life of Martin Luther.
Another young man, a disreputable character named John Newton, made a similar promise to God in the middle of a deadly storm at sea. "Help me," he prayed, "and I will change my life." Out of that prayer came a gradual transformation that led Newton into the ministry and made him a world-class hymnist, the author of "Amazing Grace."
There are times when God uses a storm or crisis to awaken us, and we make life-changing vows and commitments to Him. The problem is that most of us are quicker to make a commitment than we are to keep it. We live in an age of halfhearted vows and ill-kept promises. If every single person kept the promises they made to God in a pinch, then Africa and Asia would be swarming with millions of missionaries.8
Vows are verbal promises that God meant for you to keep. God is not pleased by insincere ritual or empty words. Instead, God desires the sincere obedience that comes from trusting dependence on him. According to Walton, fearing God is "taking God seriously-just as we might take a parent seriously or the police seriously when we are convinced that they will act on what they say and follow through."9
Toward the end of his three volumes on the history of the French Revolution, Thomas Carlyle concluded that the revolution failed, not because of corruption in high places, but because ordinary people in their ordinary places neglected to keep their promises.
If we do not keep our promises, what once was a human community turns into a combat zone of competitive self-maximizers. We are at sea, loose-jointed, uncertain, leery of each other, untrusting. Nobody can trust his or her neighbors. And without trust, no law, no police force, and no legal contracts can keep a community human. We are a people who can join together in a permanently free society only if we are a people who can keep promises together.10
4. Eccl. 5:6-7 - Don't decide now and deny later because God doesn't ignore my decisions.
"Do not let your mouth bring guilt on you, and do not say in the presence of the messenger that it was a mistake. Why should God be angry with your words and destroy the work of your hands? For many dreams bring futility, so do many words. Therefore, fear God." (Ecclesiastes 5:6-7, HCSB)
In other words, don't go back on your promises. The reason is because you are lying to God. If you can't keep your word, you have to remember that God remembers. Speaking of lying...
BEREAN COMMENTARY - Ecclesiastes 4:13-16
(13) Better a poor and wise youth Than an old and foolish king who will be admonished no more.
(14) For he comes out of prison to be king, Although he was born poor in his kingdom.
(15) I saw all the living who walk under the sun; They were with the second youth who stands in his place.
(16) There was no end of all the people over whom he was made king; Yet those who come afterward will not rejoice in him. Surely this also is vanity and grasping for the wind.
The story flow is translated in a choppy manner, but it goes like this: A young man born without wealth, who even spent time in prison, unexpectedly rises to power. As a young king, he listens well and rules well, but in old age, he becomes proud, losing his throne to a younger man. By this time, the kingdom was large and powerful, but Solomon forecasts that the new king's fame will not last long. He, too, can expect to lose his office, and the people who formerly cheered for him will cease appreciating him.
Solomon does not dwell on why the original king became hardened to his counselors' advice. Nevertheless, he closed his ears to their advice, and his rule ended in some degree of disgrace. Solomon gives the impression that he thought the original king foolish because he lost the support of those who originally helped him to power and the nation to prosperity.
The overall subjects of these four verses are a subtle warning about pride, and more obviously, the instability of political power and the fickleness of popularity. He makes the point in the last part of verse 16 that the younger man who replaced the original king will in turn discover history repeating itself, and his career will run much the same course as the man who preceded him. He will find that the time will come when the citizens no longer accept him either, and he will be removed from his leadership position and replaced by another.
Therefore, one must understand that public life contains a significant downside that can render life turbulent. Fame is fleeting, and everybody is expendable. A second, related lesson shows a cause of the instability: The public is fickle. Because of the self-centeredness of human nature, most people operate toward their leaders on the principle that "I believe you were good in the past, but what have you done for me lately?"
One of the items Solomon describes here touches to some degree on the frequent changes of leadership that our election system produces. Each administration begins with the citizens hopeful for its success, but by the time the next election occurs, those hopes are largely forgotten. Each election gives the citizenry an opportunity to express their accusations, creating, at times, significant emotional, social, and economic disturbances in the culture, as people vent their dissatisfaction with the current administration. During the next election, the nation endures the same process, but rarely does anything change for the better in its quality of life. Instead, history overwhelmingly shows that matters of quality of life, which involve morality to a significant degree, grow worse. The public quickly forgets that previous elections changed little or nothing.
Solomon may have had Joseph, son of Jacob, and his experiences in Egypt in mind as his illustration. One can draw parallels from elements of Joseph's life in Egypt, during which he spent time in prison (Genesis 41). At Pharaoh's command, he was released from prison and placed in authority over the entire nation (Genesis 41:37-46). He received great acclaim because of his leadership during the difficult circumstances of the famine. However, the final note of his story is what Solomon writes, "Yet those who come afterward will not rejoice in him." Moses states in Exodus 1:8, "Now there arose a new king over Egypt, who did not know Joseph." We know this affected the plight of the Israelites, or God would not have acknowledged it.
Eccl. 4 & 5 - Utley Bible.org
4:13-16 (Utley): This is so specific. It must refer to a historical incident (possibly [1] Joseph and Pharaoh] or [2] Saul and David). However, the point of the whole paragraph is the fickleness of the populace. No lasting help can come from politics. Fallen humanity cannot be governed into blessings and peace. Selfishness, corruption, and greed will permeate all!
OPENING STATEMENTS
A. Chapters 4-5 form a literary unit.
B. Chapter 5 begins with a number of commands (warnings) about worship:
1. "Guard your steps," Eccl. 5:1, BDB 1036, KB 1581, Qal imperative
2. "Do not be hasty in word," Eccl. 5:2, BDB 96, KB 111, Piel imperfect, but used in a jussive sense
3. "Impulsive in thought," Eccl. 5:2, BB 554, KB 553, Piel imperfect, but used in a jussive sense
4. "Let your words be few," Eccl. 5:2, BDB 224, KB 243, Qal imperfect, but used in a jussive sense
5. "Do not be late" (in paying a vow), Eccl. 5:4, BDB 29, KB 34, Piel imperfect, but used in a jussive sense
6. "Pay what you vow," Eccl. 5:4, BDB 1022, KB 1532, Piel imperative
7. "Do not say. . .," Eccl. 5:6, BDB 56, KB 65, Qal imperfect, but used in a jussive sense
8. "Fear God," Eccl. 5:7, BDB 431, KB 432, Qal imperative
The paragraph, Eccl. 5:1-7, deals with proper worship attitudes and procedures. The summary command is in Eccl. 5:7 (i.e., #8).
C. The recurrent conclusions of Qoheleth are
1. Enjoy each day and the simple God-given pleasures of life as they come (2:24-26; 3:12,13,22; 5:18; 8:15; 9:7-9).
2. Fear God (1:7; 3:14; 5:7; 7:18; 8:12; 12:13) and keep His commandments (cf. Eccl. 12:13)!
NASB (UPDATED) TEXT: ECCLESIASTES 5:1-3
1Guard your steps as you go to the house of God and draw near to listen rather than to offer the sacrifice of fools; for they do not know they are doing evil. 2Do not be hasty in word or impulsive in thought to bring up a matter in the presence of God. For God is in heaven and you are on the earth; therefore let your words be few. 3For the dream comes through much effort and the voice of a fool through many words.
5:1 This is an affirmation of the priority of attitude. Verses 1-7 deal with warnings associated with religious worship.
▣ "the house of God" This refers originally to the tabernacle, but later to the Temple in Jerusalem.
▣ "to listen" This is an important and common Hebrew term (BDB 1033, KB 1570, Qal infinitive construct). It means "to hear so as to do." It focuses on actions, not just information (cf. Eccl. 1:8; 5:1; 7:5 [twice],21; 9:16,17; 12:13; James 1:22-25).
▣ "to offer" This (BDB 678, KB 733, Qal infinitive construct, "give" or "set") is not the usual word for offering a sacrifice. In context it may refer to sacrifices of the lips (vows).
▣ "the sacrifice of fools" Many do religious things thinking they are right with God because of their actions. God wants a faith relationship before ritual or liturgy. The ritual is not wrong, but only meaningful when done out of faith and commitment (cf. 1 Samuel 15:22; Proverbs 21:3,27; Isaiah 1:10-17; Jeremiah 7:22-23; Hosea 6:6; Amos 5:22-24). To put it another way, "God looks at the heart before the hand."
5:2 The three verbs in this verse are all imperfects used as jussives. Qoheleth warns of thoughtless verbosity in God's presence (cf. Prov. 10:19). It is not the eloquence or length of the prayer that impresses God, but the devoted and faithful heart of the one praying!
This verse, in context, may be speaking of making rash vows (cf. Eccl. 5:4; Prov. 20:25).
The term "hasty" (BDB 96, KB 111, Piel imperfect) has a wide semantic range, but the Piel has only two options:
1. "dismay," "terrify"
2. "hasten," "make haste"
The second option (e.g., 2 Chr. 35:21; Esther 2:9) fits this context best.
▣ "God is in heaven" See Special topic at Eccl. 3:1.
▣ "therefore let your words be few" This was proverbial in Israel's literature (e.g., 6:11; Prov. 10:19; Matt. 6:7).
5:3 This may have been a well known proverb. It is structured as a balanced double line. The interpretive problem is the word "dream" (cf. Eccl. 5:7, BDB 321). It can refer to
1. simply sleep (cf. Job 7:14; 20:8; Ps. 73:20)
2. prophecies given during sleep (cf. Gen. 20:3; 28:12; 37:5,6,9,10; Num. 12:6; 1 Kgs. 3:5; Dan. 2:28)
3. false prophecies (cf. Deut. 13:2,4,6; Jer. 23:25 [twice],27,28 [twice],32; 27:9; 29:8; Zech. 10:2)
In context motive, not many words, is the focus of Eccl. 5:1-7. Be careful what you say to God. He takes it seriously! Fools say anything and often!
NASB (UPDATED) TEXT: ECCLESIASTES 5:4-7
4When you make a vow to God, do not be late in paying it; for He takes no delight in fools. Pay what you vow! 5It is better that you should not vow than that you should vow and not pay. 6Do not let your speech cause you to sin and do not say in the presence of the messenger of God that it was a mistake. Why should God be angry on account of your voice and destroy the work of your hands? 7For in many dreams and in many words there is emptiness. Rather, fear God.
5:4 "When you make a vow to God" This is literally, "when you vow a vow." The verb (BDB 623, KB 674, Qal imperfect) is from the same root as the noun (BDB 623). Vows were like deals with God. You do this and I will do this! They were conditional promises based on certain outcomes. I personally do not believe this (foxhole religion) carries over into the New Covenant!
If you promise, do it (cf. Num. 30:2; Deut. 23:21-23; Ps. 22:25; 50:14; 56:12; 61:8; 65:1; 76:11; Prov. 20:25)! The laws concerning vows are found in Leviticus 27.
5:6 This possibly refers to one trying to get out of their promise (vow).
▣ "the messenger of God" The KJV has "angel," but the context seems to refer to a priest (i.e., worship setting). The Hebrew word (BDB 521) can mean "messenger" or "angel "(cf. Mal . 2:7-9).
5:7 Human words, though eloquent and multiplied, are vain, empty, and meaningless, be they prayers, dreams (i.e., revelations), or vows. The key is not the sacrifice or the prayer, or the vower, but the object of their address (i.e., God). An attitude of awe and respect (i.e., fear, BDB 431, KB 432, Qal imperative) is crucial (cf. Eccl. 3:14; 5:7; 7:18; 8:12,13; 12:13).
▣ "dreams" See note at Eccl. 5:3.
▣ "fear God" This (BDB 432, KB 432, Qal imperative) is a recurrent admonition of Scripture:
1. Job, 1:1,8; 2:3; 6:14; 28:28
2. Psalms, 15:4; 25:12,14; 31:19; 34:7; 66:16; 103:11,13; 118:4
3. Proverbs, 1:7,29; 2:5; 9:10; 10:27; 14:27; 19:23; 31:30
4. Ecclesiastes, 3:14; 5:7; 7:18; 8:12-13;12:13
