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<title>Blue Letter Bible: Text Commentaries</title>
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<p id="Chapter5" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 5
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<p id="Ec5_1"><a onclick="return mV('Ecc',5,'1-20');">Ecc 5:1-20</a>.
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<p><b>1.</b> From vanity connected with kings, he passes to vanities (<a onclick="return mV('Ecc',5,7);">Ecc 5:7</a>) which may be fallen into convinced of the vanity of the creature, wish to worship the Creator.
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<br><br><b>Keep thy foot</b>—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 (<a onclick="return mV('Exd',3,5);">Exd 3:5</a>; <a onclick="return mV('Jos',5,15);">Jos 5:15</a>, which passages perhaps gave rise to the custom). WEISS needlessly reads, "Keep thy <i>feast days</i>" (<a onclick="return mV('Exd',23,14,17);">Exd 23:14, 17</a>; the three great feasts).
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<br><br><b>hear</b>—rather, "To be ready (to draw nigh with the desire) to hear (obey) is a better sacrifice than the offering of fools" [HOLDEN]. (<i>Vulgate; Syriac</i>). (<a onclick="return mV('Psa',51,16,17);">Psa 51:16-17</a>; <a onclick="return mV('Pro',21,3);">Pro 21:3</a>; <a onclick="return mV('Jer',6,20);">Jer 6:20</a>; <a onclick="return mV('Jer',7,'21-23');">7:21-23</a>; <a onclick="return mV('Jer',14,12);">14:12</a>; <a onclick="return mV('Amo',5,'21-24');">Amo 5:21-24</a>). The warning is against mere ceremonial self-righteousness, as in <a onclick="return mV('Ecc',7,12);">Ecc 7:12</a>. <i>Obedience</i> is the spirit of the law's requirements (<a onclick="return mV('Deu',10,12);">Deu 10:12</a>). Solomon sorrowfully looks back on his own neglect of this (compare <a onclick="return mV('1Ki',8,63);">1Ki 8:63</a>). <i>Positive</i> precepts of God must be kept, but will not stand instead of obedience to His <i>moral</i> precepts. The last provided no sacrifice for <i>wilful</i> sin (<a onclick="return mV('Num',15,30,31);">Num 15:30-31</a>; <a onclick="return mV('Hbr',10,'26-29');">Hbr 10:26-29</a>).
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<p id="Ec5_2"><b>2. rash</b>—opposed to the <i>considerate reverence</i> ("keep thy foot," <a onclick="return mV('Ecc',5,1);">Ecc 5:1</a>). This verse illustrates <a onclick="return mV('Ecc',5,1);">Ecc 5:1</a>, as to <i>prayer</i> in the house of God ("before God," <a onclick="return mV('Isa',1,12);">Isa 1:12</a>); so <a onclick="return mV('Ecc',5,'4-6');">Ecc 5:4-6</a> as to <i>vows.</i> The remedy to such vanities is stated (<a onclick="return mV('Ecc',5,6);">Ecc 5:6</a>). "Fear thou God."
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<br><br><b>God is in heaven</b>—Therefore He ought to be approached with carefully weighed words, by thee, a frail creature of earth.
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<p id="Ec5_3"><b>3.</b> 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" (<a onclick="return mV('Ecc',10,14);">Ecc 10:14</a>), [HOLDEN and WEISS]. But <a onclick="return mV('Ecc',5,7);">Ecc 5:7</a> implies that the "dream" is not a comparison, but the <i>vain thoughts of the fool</i> (sinner, <a onclick="return mV('Psa',73,20);">Psa 73:20</a>), arising from multiplicity of (worldly) "business." His "dream" is that God hears him for his much speaking (<a onclick="return mV('Mat',6,7);">Mat 6:7</a>), independently of the frame of mind [<i>English Version</i> and MAURER].
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<br><br><b>fool's voice</b>—answers to "dream" in the parallel; it comes by the many "words" flowing from the fool's "dream."
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<p id="Ec5_4"><b>4. When thou vowest a vow unto God</b>—Hasty words in <i>prayer</i> (<a onclick="return mV('Ecc',5,2,3);">Ecc 5:2-3</a>) suggest the subject of hasty <i>vows.</i> A vow should not be hastily made (<a onclick="return mV('Jdg',11,35);">Jdg 11:35</a>; <a onclick="return mV('1Sa',14,24);">1Sa 14:24</a>). When made, it must be kept (<a onclick="return mV('Psa',76,11);">Psa 76:11</a>), even as God keeps His word to us (<a onclick="return mV('Exd',12,41,51);">Exd 12:41, 51</a>; <a onclick="return mV('Jos',21,45);">Jos 21:45</a>).
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<p id="Ec5_5"><b>5.</b> (<a onclick="return mV('Deu',23,21, 23);">Deu 23:21, 23</a>).
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<p id="Ec5_6"><b>6. thy flesh</b>—Vow not with "thy mouth" a vow (for example, fasting), which the lusts of the flesh ("body," <a onclick="return mV('Ecc',2,3);">Ecc 2:3</a>, <i>Margin</i>) may tempt thee to break (<a onclick="return mV('Pro',20,25);">Pro 20:25</a>).
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<br><br><b>angel</b>—the "messenger" of God (<a onclick="return mV('Job',33,23);">Job 33:23</a>); minister (<a onclick="return mV('Rev',1,20);">Rev 1:20</a>); that is, the priest (<a onclick="return mV('Mal',2,7);">Mal 2:7</a>) "before" whom a breach of a vow was to be confessed (<a onclick="return mV('Lev',5,4,5);">Lev 5:4-5</a>). We, Christians, in our vows (for example, at baptism, the Lord's Supper, etc.) vow in the presence of Jesus Christ, "the angel of the covenant" (<a onclick="return mV('Mal',3,1);">Mal 3:1</a>), and of ministering angels as witnesses (<a onclick="return mV('1Cr',11,10);">1Cr 11:10</a>; <a onclick="return mV('1Ti',5,21);">1Ti 5:21</a>). Extenuate not any breach of them as a slight error.
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<p id="Ec5_7"><b>7.</b> (See on JFB for <a href="./Comm/jfb/Ecc/Ecc005.html#Ec5_3">Ecc 5:3</a>). 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 <i>thou</i> God" (<a onclick="return mV('Ecc',12,13);">Ecc 12:13</a>).
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<p id="Ec5_8"><b>8.</b> As in <a onclick="return mV('Ecc',3,16);">Ecc 3:16</a>, so here the difficulty suggests itself. If God is so exact in even punishing hasty words (<a onclick="return mV('Ecc',5,'1-6');">Ecc 5:1-6</a>), why does He allow gross injustice? In the remote "provinces," the "poor" often had to put themselves for protection from the inroads of Philistines, etc., under chieftains, who oppressed them even in Solomon's reign (<a onclick="return mV('1Ki',12,4);">1Ki 12:4</a>).
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<br><br><b>the matter</b>—literally, "the pleasure," or purpose (<a onclick="return mV('Isa',53,10);">Isa 53:10</a>). Marvel not at this <i>dispensation of God's will,</i> as if He had abandoned the world. Nay, there is coming a capital judgment at last, and an earnest of it in partial punishments of in serving the King of kings, even by those who, sinners meanwhile.
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<br><br><b>higher than the highest</b>— (<a onclick="return mV('Dan',7,18);">Dan 7:18</a>).
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<br><br><b>regardeth</b>— (<a onclick="return mV('2Ch',16,9);">2Ch 16:9</a>).
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<br><br><b>there be higher</b>—<i>plural,</i> that is, the three persons of the Godhead, or else, "regardeth not only the 'highest' kings, than whom He 'is higher,' but even the petty tyrants of the provinces, namely, the high ones who are above them" (the poor) [WEISS].
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<p id="Ec5_9"><b>9.</b> "The profit (produce) of the earth is (ordained) for (the common good of) all: even the king himself is served by (the fruits of) the field" (<a onclick="return mV('2Ch',26,10);">2Ch 26:10</a>). Therefore the common Lord of all, high and low, will punish at last those who rob the "poor" of their share in it (<a onclick="return mV('Pro',22,22,23);">Pro 22:22-23</a>; <a onclick="return mV('Amo',8,'4-7');">Amo 8:4-7</a>).
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<p id="Ec5_10"><b>10.</b> Not only will God punish at last, but meanwhile the oppressive gainers of "silver" find no solid "satisfaction" in it.
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<br><br><b>shall not be satisfied</b>—so the oppressor "eateth his own flesh" (see on JFB for <a href="./Comm/jfb/Ecc/Ecc004.html#Ec4_1">Ecc 4:1</a> and JFB for <a href="./Comm/jfb/Ecc/Ecc004.html#Ec4_5">Ecc 4:5</a>).
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<br><br><b>with increase</b>—is not satisfied with the gain that he makes.
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<p id="Ec5_11"><b>11. they...that eat them</b>—the rich man's dependents (<a onclick="return mV('Psa',23,5);">Psa 23:5</a>).
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<p id="Ec5_12"><b>12.</b> Another argument against anxiety to gain riches. "Sleep...sweet" answers to "quietness" (<a onclick="return mV('Ecc',4,6);">Ecc 4:6</a>); "not suffer...sleep," to "vexation of spirit." Fears for his wealth, and an overloaded stomach without "laboring" (compare <a onclick="return mV('Ecc',4,5);">Ecc 4:5</a>), will not suffer the rich oppressor to sleep.
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<p id="Ec5_13"><b>13, 14.</b> Proofs of God's judgments even in this world (<a onclick="return mV('Pro',11,31);">Pro 11:31</a>). The rich oppressor's wealth provokes enemies, robbers, etc. Then, after having kept it for an expected son, he loses it beforehand by misfortune ("by evil travail"), and the son is born to be heir of poverty. <a onclick="return mV('Ecc',2,19,23);">Ecc 2:19, 23</a> gives another aspect of the same subject.
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<p id="Ec5_16"><b>16.</b> Even supposing that he loses not his wealth before death, <i>then</i> at last he must go stripped of it all (<a onclick="return mV('Psa',49,17);">Psa 49:17</a>).
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<br><br><b>laboured for the wind</b>— (<a onclick="return mV('Hsa',12,1);">Hsa 12:1</a>; <a onclick="return mV('1Cr',9,26);">1Cr 9:26</a>).
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<p id="Ec5_17"><b>17. eateth</b>—appropriately put for "liveth" in general, as connected with <a onclick="return mV('Ecc',5,11,12,18);">Ecc 5:11-11, 18</a>.
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<br><br><b>darkness</b>—opposed to "light (joy) of countenance" (<a onclick="return mV('Ecc',8,1);">Ecc 8:1</a>; <a onclick="return mV('Pro',16,15);">Pro 16:15</a>).
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<br><br><b>wrath</b>—fretfulness, literally, "His sorrow is much, and his infirmity (of body) and wrath."
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<p id="Ec5_18"><b>18.</b> Returns to the sentiment (<a onclick="return mV('Ecc',3,12,13,22);">Ecc 3:12-13, 22</a>); translate: "Behold the good which I have seen, and which is becoming" (in a man).
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<br><br><b>which God giveth</b>—namely, both the good of his labor and his life.
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<br><br><b>his portion</b>—legitimately. It is God's gift that makes it so when regarded as such. Such a one will use, not abuse, earthly things (<a onclick="return mV('1Cr',7,31);">1Cr 7:31</a>). Opposed to the anxious life of the covetous (<a onclick="return mV('Ecc',5,10,17);">Ecc 5:10, 17</a>).
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<p id="Ec5_19"><b>19.</b> As <a onclick="return mV('Ecc',5,18);">Ecc 5:18</a> refers to the "laboring" man (<a onclick="return mV('Ecc',5,12);">Ecc 5:12</a>), so <a onclick="return mV('Ecc',5,19);">Ecc 5:19</a> to the "rich" man, who gets wealth not by "oppression" (<a onclick="return mV('Ecc',5,8);">Ecc 5:8</a>), but by "God's gift." He is distinguished also from the "rich" man (<a onclick="return mV('Ecc',6,2);">Ecc 6:2</a>) in having received by God's gift not only "wealth," but also "power to eat thereof," which that one has not.
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<br><br><b>to take his portion</b>—limits him to the lawful use of wealth, not keeping back from God <i>His</i> portion while enjoying his own.
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<p id="Ec5_20"><b>20.</b> He will not remember much, looking back with disappointment, as the ungodly do (<a onclick="return mV('Ecc',2,11);">Ecc 2:11</a>), on the days of his life.
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<br><br><b>answereth...in the joy</b>—God <i>answers</i> his prayers in giving him "power" to <i>enjoy</i> his blessings. GESENIUS and <i>Vulgate</i> translate, "For God (so) occupies him with joy," etc., that he thinks not much of the shortness and sorrows of life. HOLDEN, "Though God gives not much (as to real enjoyment), yet he remembers (with thankfulness) the days; for (he knows) God <i>exercises</i> him by the joy," etc. (tries him by prosperity), so <i>Margin,</i> but <i>English Version</i> is simplest.
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