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Text -- Ecclesiastes 5:1-7 (NET)

Strongs On/Off
Context
Rash Vows
5:1 Be careful what you do when you go to the temple of God; draw near to listen rather than to offer a sacrifice like fools, for they do not realize that they are doing wrong. 5:2 Do not be rash with your mouth or hasty in your heart to bring up a matter before God, for God is in heaven and you are on earth! Therefore, let your words be few. 5:3 Just as dreams come when there are many cares, so the rash vow of a fool occurs when there are many words. 5:4 When you make a vow to God, do not delay in paying it. For God takes no pleasure in fools: Pay what you vow! 5:5 It is better for you not to vow than to vow and not pay it. 5:6 Do not let your mouth cause you to sin, and do not tell the priest, “It was a mistake!” Why make God angry at you so that he would destroy the work of your hands?” 5:7 Just as there is futility in many dreams, so also in many words. Therefore, fear God!
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Worship | Vows | VOW | Speaking | SIRACH, BOOK OF | SACRIFICE, IN THE OLD TESTAMENT, 3 | Philosophy | PLEASURE | Life | Instruction | IGNORANCE | Fear of God | FOOT | FOOL; FOLLY | FEAR | ERR; ERROR | Dream | Church | BUSINESS | Angel | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Ecc 5:1 - -- Thy thoughts and affections, by which men go to God and walk with him.

Thy thoughts and affections, by which men go to God and walk with him.

Wesley: Ecc 5:1 - -- To hearken to and obey God's word.

To hearken to and obey God's word.

Wesley: Ecc 5:1 - -- Such as wicked men use to offer, who vainly think to please God with their sacrifices without obedience.

Such as wicked men use to offer, who vainly think to please God with their sacrifices without obedience.

Wesley: Ecc 5:1 - -- They are not sensible of the great sinfulness of such thoughts.

They are not sensible of the great sinfulness of such thoughts.

Wesley: Ecc 5:2 - -- Speak not without due consideration.

Speak not without due consideration.

Wesley: Ecc 5:2 - -- Either in prayer, or vows.

Either in prayer, or vows.

Wesley: Ecc 5:2 - -- Is a God of infinite majesty, holiness, and knowledge.

Is a God of infinite majesty, holiness, and knowledge.

Wesley: Ecc 5:2 - -- Either in prayer or in vowing.

Either in prayer or in vowing.

Wesley: Ecc 5:3 - -- When men are oppressed with business in the day, they dream of it in the night.

When men are oppressed with business in the day, they dream of it in the night.

Wesley: Ecc 5:3 - -- It discovers the man to be a foolish, and rash, and inconsiderate man.

It discovers the man to be a foolish, and rash, and inconsiderate man.

Wesley: Ecc 5:3 - -- Either in prayer, or in vowing, by making many rash vows, of which he speaks Ecc 5:4-6, and then returns to the mention of multitude of dreams and man...

Either in prayer, or in vowing, by making many rash vows, of which he speaks Ecc 5:4-6, and then returns to the mention of multitude of dreams and many words, Ecc 5:7, which verse may be a comment upon this, and which makes it probable that both that and this verse are to be understood of vows rather than of prayers.

Wesley: Ecc 5:4 - -- In perfidious persons, who, when they are in distress, make liberal vows, and when the danger is past, break them.

In perfidious persons, who, when they are in distress, make liberal vows, and when the danger is past, break them.

Wesley: Ecc 5:6 - -- By any rash vow.

By any rash vow.

Wesley: Ecc 5:6 - -- Thyself, the word flesh being often put for the whole man.

Thyself, the word flesh being often put for the whole man.

Wesley: Ecc 5:6 - -- The priest or ministers of holy things. Such persons are often called angels, or, as this Hebrew word is commonly rendered, messengers. And this title...

The priest or ministers of holy things. Such persons are often called angels, or, as this Hebrew word is commonly rendered, messengers. And this title seems to be given to the priest here, because the vow made to God, was paid to the priest as one standing and acting in God's name and stead, and it belonged to him, as God's angel or ambassador, to discharge persons from their vows when there was just occasion.

Wesley: Ecc 5:6 - -- I did unadvisedly in making such a vow.

I did unadvisedly in making such a vow.

Wesley: Ecc 5:6 - -- Why wilt thou provoke God to anger at these frivolous excuses? Destroy - Blast all thy labours, and particularly that work or enterprize for the succe...

Why wilt thou provoke God to anger at these frivolous excuses? Destroy - Blast all thy labours, and particularly that work or enterprize for the success whereof thou didst make these vows.

Wesley: Ecc 5:7 - -- There is a great deal of folly, as in multitude of dreams, which for the most part are vain and insignificant, so also in many words, in making many v...

There is a great deal of folly, as in multitude of dreams, which for the most part are vain and insignificant, so also in many words, in making many vows whereby a man is exposed to many snares and temptations.

Wesley: Ecc 5:7 - -- Fear the wrath of God, and therefore be sparing in making vows, and just in performing them.

Fear the wrath of God, and therefore be sparing in making vows, and just in performing them.

JFB: Ecc 5:1 - -- (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 ...

(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.

JFB: Ecc 5:1 - -- 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...

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).

JFB: Ecc 5:1 - -- 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...

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 1Ki 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).

JFB: Ecc 5:2 - -- 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...

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."

JFB: Ecc 5:2 - -- Therefore He ought to be approached with carefully weighed words, by thee, a frail creature of earth.

Therefore He ought to be approached with carefully weighed words, by thee, a frail creature of earth.

JFB: Ecc 5:3 - -- As much "business," engrossing the mind, gives birth to incoherent "dreams," so many words, uttered inconsiderately in prayer, give birth to and betra...

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" (Ecc 10:14), [HOLDEN and WEISS]. But Ecc 5:7 implies that the "dream" is not a comparison, but the vain thoughts of the fool (sinner, Psa 73:20), arising from multiplicity of (worldly) "business." His "dream" is that God hears him for his much speaking (Mat 6:7), independently of the frame of mind [English Version and MAURER].

JFB: Ecc 5:3 - -- Answers to "dream" in the parallel; it comes by the many "words" flowing from the fool's "dream."

Answers to "dream" in the parallel; it comes by the many "words" flowing from the fool's "dream."

JFB: Ecc 5:4 - -- Hasty words in prayer (Ecc 5:2-3) suggest the subject of hasty vows. A vow should not be hastily made (Jdg 11:35; 1Sa 14:24). When made, it must be ke...

Hasty words in prayer (Ecc 5:2-3) suggest the subject of hasty vows. A vow should not be hastily made (Jdg 11:35; 1Sa 14:24). When made, it must be kept (Psa 76:11), even as God keeps His word to us (Exo 12:41, Exo 12:51; Jos 21:45).

JFB: Ecc 5:5 - -- (Deu 23:21, Deu 23:23).

JFB: Ecc 5:6 - -- Vow not with "thy mouth" a vow (for example, fasting), which the lusts of the flesh ("body," Ecc 2:3, Margin) may tempt thee to break (Pro 20:25).

Vow not with "thy mouth" a vow (for example, fasting), which the lusts of the flesh ("body," Ecc 2:3, Margin) may tempt thee to break (Pro 20:25).

JFB: Ecc 5:6 - -- The "messenger" of God (Job 33:23); minister (Rev 1:20); that is, the priest (Mal 2:7) "before" whom a breach of a vow was to be confessed (Lev 5:4-5)...

The "messenger" of God (Job 33:23); minister (Rev 1:20); that is, the priest (Mal 2:7) "before" whom a breach of a vow was to be confessed (Lev 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.

JFB: Ecc 5:7 - -- (See on Ecc 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), an...

(See on Ecc 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" (Ecc 12:13).

Clarke: Ecc 5:1 - -- Keep thy foot - This verse the Hebrew and all the versions join to the preceding chapter Solomon, having before intimated, though very briefly, that...

Keep thy foot - This verse the Hebrew and all the versions join to the preceding chapter

Solomon, having before intimated, though very briefly, that the only cure against human vanity is a due sense of religion, now enters more largely on this important subject, and gives some excellent directions with regard to the right performance of Divine service, the nature of vocal and mental prayer, the danger of rash vows, etc. - C

The whole verse might be more literally translated thus: -

"Guard thy steps as thou art going to the house of God; and approach to hearken, and not to give the sacrifice of fools, for none of them have knowledge about doing evil.""They offer gifts for their sins, and do not turn from their evil works; for they know not (they distinguish not) between good and evil."See the Chaldee.

Clarke: Ecc 5:2 - -- Be not rash with thy mouth - Do not hasten with thy mouth; weigh thy words, feel deeply, think much, speak little "When ye approach his altar, on yo...

Be not rash with thy mouth - Do not hasten with thy mouth; weigh thy words, feel deeply, think much, speak little

"When ye approach his altar, on your lip

Set strictest guard; and let your thoughts be pure

Fervent, and recollected. Thus prepared

Send up the silent breathings of your souls

Submissive to his will.

C.

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Clarke: Ecc 5:3 - -- For a dream cometh - That is, as dreams are generally the effect of the business in which we have been engaged during the day; so a multitude of wor...

For a dream cometh - That is, as dreams are generally the effect of the business in which we have been engaged during the day; so a multitude of words evidence the feeble workings of the foolish heart.

Clarke: Ecc 5:4 - -- When thou vowest a vow - When in distress and difficulty, men are apt to promise much to God if he will relieve them; but generally forget the vow w...

When thou vowest a vow - When in distress and difficulty, men are apt to promise much to God if he will relieve them; but generally forget the vow when the distress or trouble is gone by.

Clarke: Ecc 5:5 - -- Better is it that thou shouldest not vow, etc. - We are under constant obligations to live to God; no vow can make it more so. Yet, there may be cas...

Better is it that thou shouldest not vow, etc. - We are under constant obligations to live to God; no vow can make it more so. Yet, there may be cases in which we should bind ourselves to take up some particular cross, to perform some particular duty, to forego some particular attachment that does not tend to bring our souls nearer to God. Then, if fully determined, and strong in faith relative to the point, bind and hold fast; but if not fully, rationally, and conscientiously determined, "do not suffer thy mouth to cause thy soul to sin."

Clarke: Ecc 5:6 - -- Neither say thou before the angel, that it was an error - Nor think of saying "before the cruel angel, who shall exercise authority over thee in the...

Neither say thou before the angel, that it was an error - Nor think of saying "before the cruel angel, who shall exercise authority over thee in the judgment of the great day, that thou didst it through ignorance."- Chaldee. I believe by the angel nothing else is intended than the priest, whose business it was to take cognizance of vows and offerings. See Lev 5:4, Lev 5:5. In Mal 2:7, the priest is called the "angel of the Lord of hosts."

Clarke: Ecc 5:7 - -- In - dreams - are - divers vanities; but fear thou God - If, by the disturbed state of thy mind during the day, or by Satanic influence, thou dream ...

In - dreams - are - divers vanities; but fear thou God - If, by the disturbed state of thy mind during the day, or by Satanic influence, thou dream of evil, do not give way to any unreasonable fears, or gloomy forebodings, of any coming mischief: - Fear God. Fear neither the dream nor its interpretation; God, will take care of and protect thee. 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, I do not fear thee.

TSK: Ecc 5:1 - -- thy foot : Gen 28:16, Gen 28:17; Exo 3:5; Lev 10:3; Jos 5:15; 2Ch 26:16; Psa 89:7; Isa 1:12-20; 1Co 11:22; Heb 12:28, Heb 12:29 ready : Act 10:33, Act...

TSK: Ecc 5:2 - -- not rash : Gen 18:27, Gen 18:30, Gen 18:32, Gen 28:20, Gen 28:22; Num 30:2-5; Jdg 11:30; 1Sam. 14:24-45; Mar 6:23 thing : or, word for : Psa 115:3; Is...

not rash : Gen 18:27, Gen 18:30, Gen 18:32, Gen 28:20, Gen 28:22; Num 30:2-5; Jdg 11:30; 1Sam. 14:24-45; Mar 6:23

thing : or, word

for : Psa 115:3; Isa 55:9; Mat 6:9, let thy , Ecc 5:3, Ecc 5:7; Pro 10:19; Mat 6:7; Jam 3:2

TSK: Ecc 5:3 - -- a fool’ s : Ecc 10:12-14; Pro 10:19, Pro 15:2

a fool’ s : Ecc 10:12-14; Pro 10:19, Pro 15:2

TSK: Ecc 5:4 - -- vowest : Gen 28:20, Gen 35:1, Gen 35:3; Num 30:2; Deu 23:21-23; Psa 50:14, Psa 76:11, Psa 119:106; Isa 19:21; Mat 5:33 for : Psa 147:10, Psa 147:11; M...

TSK: Ecc 5:5 - -- Deu 23:22; Pro 20:25; Act 5:4

TSK: Ecc 5:6 - -- thy mouth : Ecc 5:1, Ecc 5:2; Jam 1:26, Jam 3:2 before : Or, ""before the messenger,""hammalach , the priest whose business it was to take cognizanc...

thy mouth : Ecc 5:1, Ecc 5:2; Jam 1:26, Jam 3:2

before : Or, ""before the messenger,""hammalach , the priest whose business it was to take cognizance of vows and offerings. Lev 5:4, Lev 5:5; Gen 48:16; Hos 12:4, Hos 12:5; Mal 2:7, Mal 3:1; Act 7:30-35; 1Co 11:10; 1Ti 5:21; Heb 1:14

it was : Lev 5:4-6, Lev 27:9, Lev 27:10

destroy : Hag 1:9-11, Hag 2:14-17; 1Co 3:13-15; 2Jo 1:8

TSK: Ecc 5:7 - -- in the : Ecc 5:3; Mat 12:36 but : Ecc 7:18, Ecc 8:12, Ecc 12:13; Pro 23:17; Isa 50:10, Isa 50:11

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Ecc 5:1 - -- Keep thy foot - i. e., Give thy mind to what thou art going to do. The house of God - It has been said that here an ordinary devout Hebre...

Keep thy foot - i. e., Give thy mind to what thou art going to do.

The house of God - It has been said that here an ordinary devout Hebrew writer might have been expected to call it "the house of Yahweh;"but to those who accept this book as the work of Solomon after his fall into idolatry, it will appear a natural sign of the writer’ s self-humiliation, an acknowledgment of his unworthiness of the privileges of a son of the covenant, that he avoids the name of the Lord of the covenant (see Ecc 1:13 note).

Be more ready to hear - Perhaps in the sense that, "to draw near for the purpose of hearing (and obeying) is better than etc."

Barnes: Ecc 5:6 - -- Suffer not thy mouth ... - i. e., Do not make rash vows which may hereafter be the cause of evasion and prevarication, and remain unfulfilled. ...

Suffer not thy mouth ... - i. e., Do not make rash vows which may hereafter be the cause of evasion and prevarication, and remain unfulfilled.

Before the angel - The Septuagint and some other versions render "before the face of God,"meaning a spiritual being representing the presence of God, a minister of divine justice Exo 23:21, such a one as inflicted judgment upon David 2Sa 24:17. Others, with less probability, understand the angel to be a priest, and refer to Mal 2:7.

Barnes: Ecc 5:7 - -- For ... vanities - Or, For so it happens through many dreams and vanities and many words.

For ... vanities - Or, For so it happens through many dreams and vanities and many words.

Poole: Ecc 5:1 - -- Keep thy foot the feet of thy soul, which are the thoughts and affections, by which men go to God, and walk or converse with him. Make straight step...

Keep thy foot the feet of thy soul, which are the thoughts and affections, by which men go to God, and walk or converse with him. Make straight steps. See that your hearts be purged from sin, and prepared and furnished with all graces or necessary qualifications, as good intention, reverence, humility, &c. It is a metaphor from one that walketh in a very slippery path, in which there needs more than ordinary care to keep him from falling.

The house of God the place of God’ s solemn and public worship, whether the temple or synagogue.

Be more ready Heb. more near , more forward and inclinable. Prefer this duty before the following.

To hear to hearken to and obey God’ s word, there read and preached by the priests or prophets; for hearing is very frequently put in Scripture for obeying.

The sacrifice of fools such as foolish and wicked men use to offer, who vainly think to please God with the multitude and costliness of their sacrifices without true piety or obedience.

They consider not that they do evil they are not sensible of the great sinfulness of such thoughts and practices, but, like fools, think they do God good service; which is implied, as is usual in such expressions.

Poole: Ecc 5:2 - -- Be not rash with thy mouth speak not without good understanding and due consideration. Let not thine heart be hasty do not give way to every sudden...

Be not rash with thy mouth speak not without good understanding and due consideration.

Let not thine heart be hasty do not give way to every sudden motion of thine heart, nor suffer it to break out of thy lips till thou hast well weighed it.

To utter any thing before God either,

1. In prayers directed to him. Or,

2. In solemn vows and promises made in God’ s presence; which were very much in use in those times, and of which he speaks in the following verses, where he presseth us to pay our vows when we have made them, as here he seems to caution us in making them.

God is in heaven is a God of infinite majesty, not to be despised or abused; of infinite holiness, not to be polluted or offended; of infinite knowledge. observing all our words and carriages, not to be deceived.

Thou upon earth thou art a poor earth-worm, infinitely below him, and therefore shouldst stand in awe of him, and fear to offend him.

Let thy words be few either

1. In prayer. Use not vain repetitions nor multitude of words in prayer, as if they were necessary to inform God of thy state, or to prevail with God to grant thy requests, or as if thou shouldst certainly be heard upon that very account, as Christ also cautions us, Mat 6:7 . For otherwise it is not unlawful, nay, sometimes it is a duty, to use long prayers, and consequently many words, and to repeat the same words in prayer, as is manifest from Neh 9:3 Dan 9:18,19 Mt 26:44 Luk 6:12 , and many other places. Or,

2. In vowing. Be not too prodigal in making more vows and promises than thou art either able or willing and resolved to perform, remembering that God looks down from heaven, and heareth all thy vows, and expects a punctual accomplishment of them. See Poole "Ecc 5:3" .

Poole: Ecc 5:3 - -- When men’ s minds are distracted and oppressed with too much business in the day, they dream of it in the night. A fool’ s voice is known...

When men’ s minds are distracted and oppressed with too much business in the day, they dream of it in the night.

A fool’ s voice is known it discovers the man to be a foolish, and rash, and inconsiderate man.

By multitude of words either,

1. In prayer. Or,

2. In vowing, i.e. by making many rash vows, of which he speaks in Ecc 5:4-6 , and then returns to the mention of multitude of dreams and many words , Ecc 5:7 , which verse may be a comment upon this, and which makes it probable that both that and this verse are to be understood of vows rather than of prayers.

Poole: Ecc 5:4 - -- A vow which is a solemn promise, whereby a man binds himself to do something which is in his power to do. Defer not to pay it perform it whilst the...

A vow which is a solemn promise, whereby a man binds himself to do something which is in his power to do.

Defer not to pay it perform it whilst the sense of thine obligation is fresh and strong upon thee, lest either thou seem to repent of thy promises, or lest delays end in denials and resolutions of non-performance. See Num 30:2 Deu 23:21 Psa 66:13,14 66:11 .

In fools in hypocritical and perfidious persons, who, when they are in distress, make liberal vows, and when the danger is past, neglect and break them; whom he calls fools , partly because it is the highest folly to despise and provoke, to think to mock and deceive, the all-seeing and almighty God; and partly in opposition to the contrary opinion of such persons, who think they deal wisely and cunningly in serving themselves of God, by getting the advantage or deliverance which they desire by making such vows, and yet avoiding the inconvenience and charge of payment when once the work is done, whereas nothing is more impious or ridiculous than such an imagination.

Poole: Ecc 5:5 - -- That thou shouldest not vow for this was no sin, because men are free to make such vows, or not to make them, as they think fit. See Num 30:3 , &c.; ...

That thou shouldest not vow for this was no sin, because men are free to make such vows, or not to make them, as they think fit. See Num 30:3 , &c.; Deu 23:22 Act 5:4 . But having vowed we cannot forbear payment of them without sin.

Poole: Ecc 5:6 - -- Suffer not thy mouth by uttering any rash or foolish vow. Thy flesh i. e. thyself, the word flesh being oft put for the whole man, as Gen 6:12 Isa ...

Suffer not thy mouth by uttering any rash or foolish vow.

Thy flesh i. e. thyself, the word flesh being oft put for the whole man, as Gen 6:12 Isa 40:5 Rom 3:20 , &c. And it seems to have some emphasis here, and to intimate either,

1. That such vows were made upon fleshly or carnal, and not upon spiritual and religious motives. Or rather,

2. That the flesh or corrupt nature of man, which is oft called flesh , was exceeding prone to set itself at ease and liberty from such bonds, and to neglect the chargeable duties of religion.

The angel either,

1. The blessed angels, the singular number being put for the plural, who are present in the public assemblies in which these vows were generally paid, Psa 66:13 , where they observe both the matter and manner of men’ s religious performances, as appears from 1Co 11:10 , who as they rejoice in the conversion of a sinner, Luk 15:10 , so are displeased with the sins of men, and especially such as are committed in or against the worship of God. Or,

2. Christ, who in the Old Testament is frequently called an angel , as hath been oft noted before, and the Angel of the covenant , Mal 3:1 because even then he acted as God’ s messenger, appearing and speaking to the patriarchs and prophets in his Father’ s name, as a prosignification of his future incarnation, and who is and was in a special manner present in all religious assemblies; and being omniscient and omnipresent, exactly knew and observed all the vows which men made, and whether they did perform or violate them. Or rather,

3. The priest or minister of holy things, who was to require of the people the payment of their vows, to whom all sacrifices for sins of ignorance or errors about vows or other things were to be brought, Lev 5:4,5 . For such persons are oft called angels , or, as this Hebrew word is commonly rendered, messengers , as Job 33:23 Mal 2:7 Rev 1:20 . And this title seems to be given to the priest here, not without some emphasis, because the vow made to God was paid to the priest as one standing and acting in God’ s name and stead, and it belonged to the priest, as God’ s angel or ambassador, to discharge persons from their vows when there was just occasion so to do.

That it was an error I did foolishly and unadvisedly in making such a vow, and therefore I hope God will excuse me, and instead of that which I had vowed, accept of a sacrifice for my ignorance, according to the law for sins of ignorance, Lev 4:2 5:15 Num 15:26 .

Wherefore should God be angry why wilt thou provoke God to anger, at thy voice? either,

1. At the vows which thou hast hastily uttered with thy mouth, as he said above. Or rather,

2. At these frivolous excuses, wherewith thou deludest thy own conscience, and vainly imaginest that thou canst deceive God himself.

Destroy the work of thine hands blast all thy contrivances, and labours, and estate gotten by thy labours, and particularly that work or enterprise for the success whereof thou didst make these vows, which being, as thou thinkest, finished, thou refusest to pay thy vows; but know that God can quickly undo that which thou hast done, and plentifully repay thine indignities and injuries offered to him into thine own bosom.

Poole: Ecc 5:7 - -- There is a great deal of vanity and folly, as in multitude of dreams which for the most part are vain and insignificant, so also in many words , ...

There is a great deal of vanity and folly, as in

multitude of dreams which for the most part are vain and insignificant, so also in many words , i.e. in making many vows, whereby a man is exposed to many snares and temptations.

Fear thou God fear the offence and wrath of God, and therefore be sparing in making vows, and just in performing them; whereby he implies that this rashness in vowing, and slackness in performing vows, proceed from the want of a just reverence and dread of the Divine Majesty, who is immediately concerned in these matters.

Haydock: Ecc 5:1 - -- Few. As none can arrive at the perfect knowledge of God, they should be reserved in speaking of Him. (Worthington) --- De Deo etiam vera loqui per...

Few. As none can arrive at the perfect knowledge of God, they should be reserved in speaking of Him. (Worthington) ---

De Deo etiam vera loqui periculosum. (Cicero, de Nat.) ---

In prayer, (Calmet) we must not pretend to give him any information, like the heathens, Matthew vi. 7. (Haydock)

Haydock: Ecc 5:2 - -- Folly. Under anxiety a person is naturally disturbed with dreams, in which some true ideas may present themselves; in like manner, as a great talker...

Folly. Under anxiety a person is naturally disturbed with dreams, in which some true ideas may present themselves; in like manner, as a great talker will say some things respecting God, which may not be reprehensible, though the greatest part of his discourse will be nothing to the purpose. This is another abuse. All must speak of God and religion, though few are able to do it, with propriety! (Calmet)

Haydock: Ecc 5:3 - -- Pay it. Deuteronomy xxiii. Vows must be fulfilled. (Worthington) --- God requires that we should keep the commandments; (Luke x. 28.) and if we e...

Pay it. Deuteronomy xxiii. Vows must be fulfilled. (Worthington) ---

God requires that we should keep the commandments; (Luke x. 28.) and if we engage ourselves to perform some work of supererogation, he expects that we should be faithful. To vow is of counsel; but to comply with it is of precept. An abuse too common among the Jews is here condemned. (Calmet)

Haydock: Ecc 5:5 - -- Sin by making a vow, above thy strength, (Chaldean; Pineda) or by speaking what may excite the passions. (Thaumat.; Bossuet) --- Angel guardian as...

Sin by making a vow, above thy strength, (Chaldean; Pineda) or by speaking what may excite the passions. (Thaumat.; Bossuet) ---

Angel guardian assigned to each one, (Worthington) or the priest, who took cognizance of vows. (Calmet) ---

Providence, or "foresight" in me to avoid the evil. Hebrew and Septuagint, "it is an error," (Haydock) or sin of ignorance, for which certain victims were specified, Leviticus v. 4. The neglect of vows could not be thus expiated. (Calmet) ---

Use no allurements to lust. (Menochius)

Haydock: Ecc 5:6 - -- Number. Those who observe dreams, are filled with apprehension. The Jews were very subject to this superstition. (Calmet) --- As dreams are vain,...

Number. Those who observe dreams, are filled with apprehension. The Jews were very subject to this superstition. (Calmet) ---

As dreams are vain, so are many words or excuses to evade a vow. (Junius; Grotius) ---

Such pretences must not be made. (St. Jerome) (Menochius)

Haydock: Ecc 5:7 - -- These. God will bring the wicked to judgment, (Calmet) and shew for what design he left them in power. (Haydock)

These. God will bring the wicked to judgment, (Calmet) and shew for what design he left them in power. (Haydock)

Gill: Ecc 5:1 - -- Keep thy foot when thou goest to the house of God,.... The house of the sanctuary of the Lord, the temple built by Solomon; and so any place of divine...

Keep thy foot when thou goest to the house of God,.... The house of the sanctuary of the Lord, the temple built by Solomon; and so any place of divine worship, where the word of God is preached, and his ordinances administered. The wise man, having observed many vanities under the sun, directs men to the house of God, where they might learn the nature of them, and how to avoid them; though if care was not taken, they would find or introduce vanity there; which, of all vanities, is the worst, and ought to be guarded against. Wherefore, when men go to any place of divine worship, which to do is their duty and interest, and for their honour, pleasure, and profit, they should take care to "keep their feet", for the singular is here put for the plural, not from going into it; nor does it signify a slow motion towards it, which should be quick, in haste, showing earnestness, fervency, and zeal; but they should keep their feet in proper case, in a suitable condition. The allusion is either to the pulling off of the shoes off the feet, ordered to Moses and Joshua, when on holy ground, Exo 3:5; and which the Jews observed, when they entered the temple on their festivals and sabbaths, even their kings, as Juvenal k jeers them: not that such a rite should be literally used now, or what is analogous to it; putting off of the hat, in a superstitious veneration of a place; but what was signified by it, as the putting off of the old man, with his deeds, laying aside depraved affections and sordid lusts; two apostles, James and Peter, have taught us this, when we come to the house of God to hear his word, Jam 1:21; or the allusion is to the custom of persons in those eastern countries dressing or washing their feet when they visited, especially those of any note; and entered into their houses on any business, as Mephibosheth, when he waited on David, 2Sa 19:24; or to the practice of the priests, who washed their feet when they went into the tabernacle of the Lord, Exo 30:19. Schindler l says that hence (because of this text) the Jews had before their synagogues an iron fixed in the wall (which we call a "scraper"), on which they cleaned their shoes before they went into the synagogue. All which may denote the purity and cleanness of the conversation of the true worshippers of God; for, as the feet are the instruments of the action of walking, they may intend the conduct and behaviour of the saints in the house of God, where they should take care to do all things according to his word, which is a lamp to the feet, and a light unto the path: moreover, what the feet are to the body, that the affections are to the soul; and these, when a man enters into the house of God for worship, should be set on divine and spiritual things, and not on the world, and the things of it, which will choke the word heard, and make it unprofitable; the thoughts should be composed, sedate, and quiet, and the mind attentive to what is spoken or done; or otherwise, if diverted by other objects, the service will be useless;

and be more ready to hear than to give the sacrifice of fools; there are sacrifices to be offered unto God in his house, which are acceptable to him; the sacrifices of beneficence and alms deeds to the poor, with which he is well pleased; and the presentation of the bodies of men, as a holy, living, and acceptable sacrifice unto him; and especially their hearts, and those as broken and contrite, which are the sacrifices of God; as also the sacrifices of praise and thanksgiving, which are acceptable to him through Jesus Christ: and under the former dispensation, while sacrifices were in use by divine appointment, when they were offered up in the faith of the sacrifice of Christ, they were well pleasing to God; but when they were not done in faith, and were without repentance for sin and reformation of life; when men retained their sins with them, and made these a cover for them, and thought by them to make atonement for their crimes, they were no other than the sacrifices of fools, and abominable unto God; see Isa 1:11; when these sacrifices were performed in the best manner, moral duties, as hearing and obeying the word of the Lord, and showing mercy to men, and offering up the spiritual sacrifices of praise and thanksgiving, were preferred unto them, 1Sa 15:22; and much more to the sacrifices of fools. To be ready, or near m, is to hear the word of the Lord, as Jarchi interprets it; though Aben Ezra understands it of God being near to hear his people, when they call upon him in truth. The word of the Lord was not only read publicly in the temple and synagogues, but was explained by the priests and prophets, the ecclesiastical rulers of the people; see Mal 2:7; so the Targum,

"draw near thine ear to receive the doctrine of the law, from the priests and wise men:''

and so the people of God should draw near to hear the word; be swift to hear it, attentive to it, and receive it with all reverence, humility, love, and affection; and should not take up with mere outward forms, which is but the sacrifice of fools;

for they consider not that they do evil; or "know not" n; they think they are doing well, and doing God good service, when they are doing ill; they know not truly the object of worship, nor the spiritual nature of it, nor the right end and true use of it: or, "they know not, only to do evil", so Aben Ezra supplies it: to do good they have no knowledge: or, "they know not to do the will", or "good pleasure" o; that is, of God; this sense of the word Aben Ezra mentions.

Gill: Ecc 5:2 - -- 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 ...

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.

Gill: Ecc 5:3 - -- For a dream cometh through the multitude of business,.... Or, "for as a dream" q, so Aben Ezra; as that comes through a multiplicity of business in th...

For a dream cometh through the multitude of business,.... Or, "for as a dream" q, so Aben Ezra; as that comes through a multiplicity of business in the daytime, in which the mind has been busied, and the body employed; and this brings on dreams in the night season, which are confused and incoherent; sometimes the fancy is employed about one thing, and sometimes another, and all unprofitable and useless, as well as vain and foolish;

and a fool's voice is known by multitude of words; either his voice in conversation, for a fool is full of words, and pours out his foolishness in a large profusion of them; or his voice in prayer, being like a man's dream, confused, incoherent, and rambling. The supplement, "is known", may be left out.

Gill: Ecc 5:4 - -- When thou vowest a vow unto God,.... Or "if thou vowest" r, as the Vulgate Latin version; for vows are free and indifferent things, which persons may ...

When thou vowest a vow unto God,.... Or "if thou vowest" r, as the Vulgate Latin version; for vows are free and indifferent things, which persons may make or not; there is no precept for them in the word of God; instances and examples there are, and they may be lawfully made, when they are in the power of man to perform, and are not inconsistent with the will and word of God; they have been made by good men, and were frequent in former times; but they seem not so agreeable to the Gospel dispensation, having a tendency to ensnare the mind, to entangle men, and bring on them a spirit of bondage, contrary to that liberty wherewith Christ has made them free; and therefore it is better to abstain from them: holy resolutions to do the will and work of God should be taken up in the strength of divine grace; but to vow this, or that, or the other thing, which a man previous to his vow is not obliged unto, had better be let alone: but however, when a vow is made that is lawful to be done,

defer not to pay it; that is, to God, to whom it is made, who expects it, and that speedily, as Hannah paid hers; no excuses nor delays should be made;

for he hath no pleasure in fools; that is, the Lord hath no pleasure in them, he will not be mocked by them; he will resent such treatment of him, as to vow and not pay, or defer payment and daily, with him. So the Targum,

"for the Lord hath no pleasure in fools, because, they defer their vows, and do not pay;''

pay that which thou hast vowed; precisely and punctually; both as to the matter, manner, and time of it.

Gill: Ecc 5:5 - -- Better is it that thou shouldest not vow,.... For a vow is an arbitrary thing; a man is not bound to make it, and while he vows not, it is in his own...

Better is it that thou shouldest not vow,.... For a vow is an arbitrary thing; a man is not bound to make it, and while he vows not, it is in his own power, and at his option, whether he will do this or that, or not; but when he has once vowed, he is then brought under an obligation, and must perform; see Act 5:4; and therefore it is better not to vow; it is more acceptable to God, and, it is better for a man;

than that thou shouldest vow and not pay; for this shows great weakness and folly, levity and inconstancy, and is resented by the Lord.

Gill: Ecc 5:6 - -- Suffer not thy mouth to cause thy flesh to sin,.... That is, himself, who is corrupt and depraved; either by making a rash vow, which it is not in his...

Suffer not thy mouth to cause thy flesh to sin,.... That is, himself, who is corrupt and depraved; either by making a rash vow, which it is not in his power to keep; or such is the corruption of his nature, and the weakness of the flesh, that he cannot keep it; or by making sinful excuses after he has made the vow, and so is guilty of lying, or false swearing, or other sins of the flesh. Jarchi by "flesh" understands his children, on whom his iniquity may be visited and punished; and the Targum interprets this punishment of the judgment or condemnation of hell; see Pro 20:25;

neither say thou before the angel that it was an error; that it was done ignorantly and through mistake: that it was not intended, and that this was not the meaning of the vow; and therefore desires to be excused performing it, or to offer a sacrifice in lieu of it. Interpreters are divided about the angel before whom such an excuse should not be made. Some think angel is put for angels in general, in whose presence, and before whom, as witnesses, vows are made; and who were signified by the cherubim in the sanctuary, where they were to be performed, and who are present in the worshipping assemblies of saints, where these things are done, 1Ti 5:21; others think the guardian angel is meant, which they suppose every man has; and others that Christ, the Angel of the covenant, is designed, who is in the midst of his people, sees and knows all that is done by them, and will not admit of their excuses; but it is most probable the priest is intended, called the angel, or messenger, of the Lord of hosts, Mal 2:7; to whom such who had made vows applied to be loosed from them, acknowledging their error in making them; or to offer sacrifice for their sin of ignorance, Lev 5:4;

wherefore should God be angry at thy voice; either in making a rash and sinful vow, or in excusing that which was made;

and destroy the work of thine hands? wrought with success, for which the vow was made; and so, instead of its succeeding, is destroyed, and comes to nothing. Vows made by the Jews were chiefly about their houses, or fields, or cattle; see Lev 27:28; and so the destruction suggested may signify the curse that God would bring upon any of these, for excusing or not performing the vow made.

Gill: Ecc 5:7 - -- For in the multitude of dreams, and many words, there are also divers vanities,.... Or as, "in a multitude of dreams, there are many vanities, so ...

For in the multitude of dreams, and many words, there are also divers vanities,.... Or as, "in a multitude of dreams, there are many vanities, so also in a multitude of words" s; as dreams are vain things, or there are abundance of vain things that come into the mind in dreams; so vain and idle are the many excuses which are made for the non-performance of vows; or there are many vain things which are uttered in making of them, or in long prayers to God; or in discourses concerning him; to all which is opposed the fear of God;

but fear thou God; give no heed to dreams, nor to the many words of men, which are vain and foolish; but keep close to the word of God, and worship him internally and externally, in spirit and in truth; for herein lies the sum and substance of religion; see Ecc 12:13; The Targum is,

"for in the multitude of the dreams of the false prophets believe not, nor in the vanities of the authors of enchantments, and the many speeches of ungodly men; but serve the wise and just, and of them seek doctrine, and fear before the Lord;''

see Jer 23:28;

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Commentary -- Verse Notes / Footnotes

NET Notes: Ecc 5:1 Heb “the fools, a sacrifice.” The term “fools” (הַכְּסִילִי&...

NET Notes: Ecc 5:3 The word “occurs” does not appear in the Hebrew text, but is supplied in the translation for clarity.

NET Notes: Ecc 5:4 Heb “he”; the referent (“God”) has been specified in the translation for clarity.

NET Notes: Ecc 5:5 The word “it” does not appear in the Hebrew text, but is supplied in the translation for clarity.

NET Notes: Ecc 5:6 Heb “at your voice.” This is an example of metonymy (i.e., your voice) of association (i.e., you).

NET Notes: Ecc 5:7 The syntax of this verse is difficult. Perhaps the best approach is to classify the vav on וַהֲבָלִ...

Geneva Bible: Ecc 5:1 Keep thy ( m ) foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of ( n ) fools: for they consider not t...

Geneva Bible: Ecc 5:2 Be not ( a ) rash with thy mouth, and let not thy heart be hasty to utter [any] thing before God: for God [is] in heaven, and thou upon earth: therefo...

Geneva Bible: Ecc 5:4 When thou vowest a vow to God, defer not to pay it; for [he hath] no pleasure in fools: pay that which thou hast ( c ) vowed. ( c ) He speaks of vows...

Geneva Bible: Ecc 5:6 Allow not thy mouth to cause thy ( d ) flesh to sin; neither say thou before the ( e ) angel, that it [was] an error: why should God be angry at thy v...

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Commentary -- Verse Range Notes

TSK Synopsis: Ecc 5:1-20 - --1 Vanities in divine service;8 in murmuring against oppression;9 and in riches.18 Joy in riches is the gift of God.

Maclaren: Ecc 5:2-13 - --Lessons For Worship And For Work Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools : ...

MHCC: Ecc 5:1-3 - --Address thyself to the worship of God, and take time to compose thyself for it. Keep thy thoughts from roving and wandering: keep thy affections from ...

MHCC: Ecc 5:4-8 - --When a person made engagements rashly, he suffered his mouth to cause his flesh to sin. The case supposes a man coming to the priest, and pretending t...

Matthew Henry: Ecc 5:1-3 - -- Solomon's design, in driving us off from the world, by showing us its vanity, is to drive us to God and to our duty, that we may not walk in the way...

Matthew Henry: Ecc 5:4-8 - -- Four things we are exhorted to in these verses: - I. To be conscientious in paying our vows. 1. A vow is a bond upon the soul (Num 30:2), by which ...

Keil-Delitzsch: Ecc 5:1 - -- "Keep thy foot when thou goest to the house of God, and to go to hear is better than that fools give a sacrifice; for the want of knowledge leads th...

Keil-Delitzsch: Ecc 5:2-3 - -- "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 ...

Keil-Delitzsch: Ecc 5:4-7 - -- "When thou hast made a vow to God, delay not to fulfil it; for there is no pleasure in fools: that which thou hast vowed fulfil. Better that thou vo...

Constable: Ecc 2:18--6:10 - --B. General Observations 2:18-6:9 Thus far Solomon had reflected on the futility of all human endeavor ge...

Constable: Ecc 5:1--6:10 - --4. The perishable fruits of labor 5:1-6:9 This section emphasizes the folly of trying to find ul...

Constable: Ecc 5:2-8 - --The effect of rash vows 5:1-7 "The sacrifice of fools" in view (v. 1) is a rash vow, as ...

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Introduction / Outline

JFB: Ecclesiastes (Book Introduction) The Hebrew title is Koheleth, which the speaker in it applies to himself (Ecc 1:12), "I, Koheleth, was king over Israel." It means an Assembler or Con...

JFB: Ecclesiastes (Outline) INTRODUCTION. (Ecc. 1:1-18)

TSK: Ecclesiastes 5 (Chapter Introduction) Overview Ecc 5:1, Vanities in divine service; Ecc 5:8, in murmuring against oppression; Ecc 5:9, and in riches; Ecc 5:18, Joy in riches is the gif...

Poole: Ecclesiastes 5 (Chapter Introduction) CHAPTER 5 Vanities in divine matters, Ecc 5:1-7 . In murmuring and repining, Ecc 5:8 . In riches and covetousness. Ecc 5:9,10 ; for riches rob men ...

MHCC: Ecclesiastes (Book Introduction) The name of this book signifies " The Preacher." The wisdom of God here preaches to us, speaking by Solomon, who it is evident was the author. At the...

MHCC: Ecclesiastes 5 (Chapter Introduction) (Ecc 5:1-3) What renders devotion vain. (Ecc 5:4-8) Of vows, and oppression. (Ecc 5:9-17) The vanity of riches shown. (Ecc 5:18-20) The right use o...

Matthew Henry: Ecclesiastes (Book Introduction) An Exposition, with Practical Observations, of The Book of Ecclesiastes We are still among Solomon's happy men, his happy servants, that stood contin...

Matthew Henry: Ecclesiastes 5 (Chapter Introduction) Solomon, in this chapter, discourses, I. Concerning the worship of God, prescribing that as a remedy against all those vanities which he had alrea...

Constable: Ecclesiastes (Book Introduction) Introduction Title The title of this book in the Hebrew text is all of verse 1. The Se...

Constable: Ecclesiastes (Outline)

Constable: Ecclesiastes Ecclesiastes Bibliography Archer, Gleason L., Jr. "The Linguistic Evidence for the Date of Ecclesiastes'." Jour...

Haydock: Ecclesiastes (Book Introduction) ECCLESIASTES. INTRODUCTION. This Book is called Ecclesiastes, or the preacher, (in Hebrew, Coheleth ) because in it Solomon, as an excelle...

Gill: Ecclesiastes (Book Introduction) INTRODUCTION TO ECCLESIASTES This book has been universally received into the canon of the Scriptures, by Jews and Christians. The former, indeed, ...

Gill: Ecclesiastes 5 (Chapter Introduction) INTRODUCTION TO ECCLESIASTES 5 This chapter contains some rules and directions concerning the worship of God; how persons should behave when they g...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


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