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Ec 5:1-20.

1. From vanity connected with kings, he passes to vanities

(Ec 5:7)

which may be fallen into in serving the King of kings, even by those who, convinced of the vanity of the creature, wish to worship the Creator.

Keep thy foot--In going to worship, go with considerate, circumspect, reverent feeling. The allusion is to the taking off the shoes, or sandals, in entering a temple

(Ex 3:5; Jos 5:15,

which passages perhaps gave rise to the custom). WEISS needlessly reads, "Keep thy feast days"

(Ex 23:14, 17;

the three great feasts).

hear--rather, "To be ready (to draw nigh with the desire) to hear (obey) is a better sacrifice than the offering of fools" [HOLDEN]. (Vulgate; Syriac).

(Ps 51:16, 17; Pr 21:3; Jer 6:20; 7:21-23; 14:12; Am 5:21-24).

The warning is against mere ceremonial self-righteousness, as in

Ec 7:12.

Obedience is the spirit of the law's requirements

(De 10:12).

Solomon sorrowfully looks back on his own neglect of this (compare

1Ki 8:63 with Ec 11:4, 6).

Positive precepts of God must be kept, but will not stand instead of obedience to His moral precepts. The last provided no sacrifice for wilful sin

(Nu 15:30, 31; Heb 10:26-29).

2. rash--opposed to the considerate reverence ("keep thy foot,"

Ec 5:1).

This verse illustrates

Ec 5:1,

as to prayer in the house of God ("before God,"

Isa 1:12);

so

Ec 5:4-6

as to vows. The remedy to such vanities is stated

(Ec 5:6).

"Fear thou God."

God is in heaven--Therefore He ought to be approached with carefully weighed words, by thee, a frail creature of earth.

3. As much "business," engrossing the mind, gives birth to incoherent "dreams," so many words, uttered inconsiderately in prayer, give birth to and betray "a fool's speech"

(Ec 10:14),

[HOLDEN and WEISS]. But

Ec 5:7

implies that the "dream" is not a comparison, but the vain thoughts of the fool (sinner,

Ps 73:20),

arising from multiplicity of (worldly) "business." His "dream" is that God hears him for his much speaking

(Mt 6:7),

independently of the frame of mind [English Version and MAURER].

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

4. When thou vowest a vow unto God--Hasty words in prayer

(Ec 5:2, 3)

suggest the subject of hasty vows. A vow should not be hastily made

(Jud 11:35; 1Sa 14:24).

When made, it must be kept

(Ps 76:11),

even as God keeps His word to us

(Ex 12:41, 51; Jos 21:45).

5.

(De 23:21, 23).

6. thy flesh--Vow not with "thy mouth" a vow (for example, fasting), which the lusts of the flesh ("body,"

Ec 2:3,

Margin) may tempt thee to break

(Pr 20:25).

angel--the "messenger" of God

(Job 33:23);

minister

(Re 1:20);

that is, the priest

(Mal 2:7)

"before" whom a breach of a vow was to be confessed

(Le 5:4, 5).

We, Christians, in our vows (for example, at baptism, the Lord's Supper, &c.) vow in the presence of Jesus Christ, "the angel of the covenant"

(Mal 3:1),

and of ministering angels as witnesses

(1Co 11:10; 1Ti 5:21).

Extenuate not any breach of them as a slight error.

7. (See on

Ec 5:3).

God's service, which ought to be our chief good, becomes by "dreams" (foolish fancies as of God's requirements of us in worship), and random "words," positive "vanity." The remedy is, whatever fools may do, "Fear thou God"

(Ec 12:13).

8. As in

Ec 3:16,

so here the difficulty suggests itself. If God is so exact in even punishing hasty words

(Ec 5:1-6),

why does He allow gross injustice? In the remote "provinces," the "poor" often had to put themselves for protection from the inroads of Philistines, &c., under chieftains, who oppressed them even in Solomon's reign

(1Ki 12:4).

the matter--literally, "the pleasure," or purpose

(Isa 53:10).

Marvel not at this dispensation of God's will, as if He had abandoned the world. Nay, there is coming a capital judgment at last, and an earnest of it in partial punishments of sinners meanwhile.

higher than the highest--

(Da 7:18).

regardeth--

(2Ch 16:9).

there be higher--plural, that is, the three persons of the Godhead, or else, "regardeth not only the 'highest' kings, than whom He 'is higher,' but even the petty tyrants of the provinces, namely, the high ones who are above them" (the poor) [WEISS].