Verse-by-Verse Bible Commentary
Ecclesiastes 5:6

Clarke's Commentary

Verse Ecclesiastes 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 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 Leviticus 5:4-5. In Malachi 2:7, the priest is called the "angel of the Lord of hosts."

Bridgeway Bible Commentary

5:1-10:20 MAKE THE MOST OF LIFE’S FRUSTRATIONS

Advice about religion (5:1-7)

Among the many affairs of everyday life that the writer deals with is the matter of religious practices. First he warns that the offering of sacrifices is useless if the worshippers have no desire to listen to God’s word or obey it (5:1). Those thinking of making vows must consider their vows carefully before telling them to God. Too many words may lead to foolish vows, just as too much work can produce bad dreams (2-3).
People are not forced to make vows, but having made them they must do as they have promised. If they break their vows, it is useless to make excuses to the temple officials. That will not help the offenders escape the chastisement of God (4-6). Therefore, the writer reminds his readers again to avoid silly thoughts and foolish speech, and above all to fear God (7).

Coffman's Commentaries on the Bible

ADVICE REGARDING THE PRACTICE OF HOLY RELIGIONParagraph heading by James Waddey in Ecclesiastes and the Song of Solomon, p. 30.

"Keep thy foot when thou goest to the house of God; for to draw nigh to hear is better than to give the sacrifice of fools: for they know not that they do evil. Be not rash with thy mouth, and let not thy heart be hasty to utter anything before God; for God is in heaven, and thou upon earth: therefore let thy words be few. For a dream cometh with a multitude of business, and a fool's voice with a multitude of words. When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou vowest. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. 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 thy hands? For in the multitude of dreams there are vanities, and in many words: but fear thou God."

We find a dramatic switch here from Solomon's `I' passages to a series of admonitions to one addressed as, "thou." As we have frequently noted, Solomon was very good at telling other people what to do! We find a brief summary of this whole paragraph in the Living Word Paraphrase: "As you enter the Temple, keep your ears open, and your mouth shut."Kenneth Taylor in the Living Word Paraphrase, en loco.

"Keep thy foot when thou goest to the house of God" Recent versions render this: "Guard your steps, as you go to the house of God,"From the New American Standard Version. or, "Go carefully when you visit the house of God."From the New English Bible. The `house of God' here is a reference to Solomon's Temple; and `keep thy foot' is an idiomatic expression standing for one's entire pattern of behavior. This declares that acceptable worship in God's sight is not merely an outward observance of religious duties, but also includes a pattern of life honoring God's commandments.

"The sacrifice of fools" "Be not rash with thy mouth" (Ecclesiastes 5:2). These verses reflect Solomon's views as stated in Proverbs. "The sacrifice of the wicked is an abomination to Jehovah (Proverbs 15:8)." "He that refraineth his lips doeth wisely" (Proverbs 10:19). Not only is the worship of wicked men an abomination of God, so also is the worship of any person who engages in it without regard to the proper understanding and intention of it. As Jesus stated it, "They that worship Him must worship him in Spirit and in truth" (John 4:24).

"And a fool's voice with a multitude of words" The author is still dealing with the problem of rash speech. The world is still suffering under the curse of countless words regarding religion that are totally without any value.

"Better is it that thou shouldest not vow… etc." Hannah, Jonah and Jephthah are among those whose `vows' are mentioned in the Word of God. See comments in Numbers 6:1-21; Jonah 2:9; 1 Samuel 1:19-28; and Judges 11:29-40. Jephthah is often cited as an example of one who made a rash vow; and Jonah's prayer indicates that he had made vows without paying them. Christians today are not sinless in this matter of keeping our promises to God. Our very baptism is "a holy vow" to love and serve God through Jesus Christ; and any failure to do this falls under the condemnation cited here. 2 Pet. 2:20:22, with reference to the Christian who, in a sense, "vows to serve God in Christ," and then turns back, declares that it would have been far better for such a person, "not to have known the way of righteousness." This is very nearly the same thing that is here stated with reference to the making of vows, i.e., that it would be far better not to vow than to vow and then not perform it.

"Neither say thou before the angel that it was an error" The word `angel' here is used in the same sense as in Revelation 1:20, namely, as a messenger of God; and in this case it is a reference to the priest or other functionary in the Temple in whose presence a vow might have been pledged.

"Fear God" In a word, this is the message of the whole paragraph. The worship and service of the holy and righteous God is no flippant or casual business. It is weighted with eternal meaning and significance. Furthermore, we must not write this paragraph off as some outmoded example of Old Testament harshness. The New Testament also even more urgently warns us in the same manner (Matthew 7:21 ff; Matthew 23:16 ff; and 1 Corinthians 11:27 ff). "No amount of emphasis upon the grace of God can justify taking liberties with God. The very conception of grace demands gratitude; and gratitude can never be casual."The Bible Speaks Today, p. 53.

Barnes' Notes on the Whole Bible

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 Exodus 23:21, such a one as inflicted judgment upon David 2 Samuel 24:17. Others, with less probability, understand the angel to be a priest, and refer to Malachi 2:7.

Smith's Bible Commentary

Chapter 5

Keep your foot when you go to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they do not consider the evil that they do ( Ecclesiastes 5:1 ).

When you go into the house of God, listen. Be more ready to hear.

Don't be rash with your mouth, and let not your heart be hasty to utter any thing before God: for God is in heaven, and you are upon the earth: therefore let your words be few ( Ecclesiastes 5:2 ).

And now he's talking about going in the house of God and making all kinds of promises and vows to God. "Oh, God, I'm going to serve You. Oh, God, I'm going to put you first in my life. Oh, God," and making all these promises. He said, "Keep your mouth shut. Don't do a lot of talking. Listen. For God is there. He's in heaven. He hears what you're saying. So don't be hasty to utter anything."

For a dream comes through the multitude of business; and a fool's voice is known by the multitude of his words. Now when you vow a vow unto God, defer not to pay it; for he has no pleasure in fools: pay what you have vowed. It is better that you should not vow, than that you should vow and not pay. Don't allow your mouth to cause your flesh to sin ( Ecclesiastes 5:3-6 );

All of the broken promises that we have made to God because we didn't have enough sense to just listen and keep our mouth shut when we came into the house of God. And so we make these rash promises. These vows before the Lord. And then we break them. Better not to vow. You see, the vow always makes me feel better. Because I get sort of satisfied, I promised God I'm going to give Him everything, you know. All I have belongs to God. God, you can have it all. And I feel relieved of my guilt of amassing things, because after all, it all belongs to God. I gave it to Him. Now He never has a chance to use it. But when I die, who is it going to go to? "Suffer not your mouth to cause your flesh to sin."

neither say you before the angel, that it was an error ( Ecclesiastes 5:6 ):

Oh, I didn't really mean that.

wherefore why should God become angry at thy voice, and destroy the work of your hands? For in the multitude of dreams and in many words there is also divers vanities: but reverence God ( Ecclesiastes 5:6-7 ).

Respect Him.

For if you see the oppression of the poor, and the violent perverting of judgment and the justice in a province, marvel not at the matter: for he that is higher than the highest regards; and there be higher than they ( Ecclesiastes 5:8 ).

God is higher than man. If you see these things, just know that there is one who is higher.

Moreover the profit of the earth is for all: and the king himself is served by the field. Now he that loves silver shall not be satisfied with silver; nor he that loves abundance with increase: this also is vanity ( Ecclesiastes 5:9-10 ).

Jesus said a man's life consisteth not in the abundance of the things that he possesses. If you love silver, you'll never be satisfied. If you love abundance, you'll never be satisfied by the abundance.

When goods increase, they are increased that eat them ( Ecclesiastes 5:11 ):

So Solomon had more goods, but he had more people eating them.

and what good is it to the owners thereof, except that you get to watch them eat? ( Ecclesiastes 5:11 )

I mean, I've got all of these goods, but it takes so many servants to keep all of these cattle. Takes so many shepherds to watch over all these. I got to feed them all. So I've got all these, but what good is it? You get to watch everybody eat it up, you know. All my wives and all my kids sitting there eating, and all the servants, all eating, so. So you have a lot, so what? You know. What good is it to you? You can only eat so much. You can only sleep in one bed. I mean, you know, you can only take care of your own needs, and after that, whatever you have, you just watch others eat it up.

The sleep of a laboring man is sweet, whether he eats little or much: but the abundance of the rich won't allow him to sleep ( Ecclesiastes 5:12 ).

The guy is out there laboring hard, he really sleeps sound. But yet this guy has so many riches he's lying there in the pillow, "Now tomorrow I better take the stock out of that one, looks like it's going down. Better invest in this, oh, I wonder, would that be wise?" And all night long he's mulling over what he's going to be doing tomorrow to get more riches. And the abundance of his possessions won't allow him to sleep. He lies there pounding the pillow all night. Figuring out. So how sweet is the sleep of the laboring man.

There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt. But those riches perish by evil travail: and he begetteth a son, there is nothing in his hand. And as he came forth out of his mother's womb, naked shall he return to go as he came, he shall take nothing of his labor, which he may carry away in his hand ( Ecclesiastes 5:13-15 ).

Man, when you die, you're not going to take anything with you. You're going to leave it all.

And this also is a sore evil, in all the points as he came, so he's going to go: so what profit has he of all that which he labored for to the wind? For all of the days he eats in darkness, and he has much sorrow and wrath in his sickness. Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all of his labor that he has taken under the sun all of the days of his life, which God gives him: for it is his portion ( Ecclesiastes 5:16-18 ).

In other words, enjoy it now, because, man, that's your portion. That's it. Now, how different this is than what Jesus said concerning our riches. He said, "Lay not up for yourself treasures on earth, where moth and rust doth corrupt and decay, thieves break through and steal. Lay up for yourself treasures in heaven" ( Matthew 6:19-20 ). There is a way by which you can transfer your treasures into eternal treasures. And Jesus encourages us towards that. You can exchange your currency for that which is current in heaven.

Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labor; this is the gift of God. For he shall not much remember the days of his life; because God answers him in the joy of his heart ( Ecclesiastes 5:19-20 ). "

Dr. Constable's Expository Notes

The effect of rash vows 5:1-7

An interlude of proverbs follows the personal section just concluded.

"The sacrifice of fools" in view (Ecclesiastes 5:1) is a rash vow, as is clear from what follows. Ecclesiastes 5:3 seems to compare the verbosity of a fool in making a rash vow to God and the endless dreams one often experiences after a very busy day. Much work generates many dreams, and a fool utters too many words. [Note: Kaiser, Ecclesiastes . . ., p. 75.] If a person makes a rash promise to God and then does not keep it, God may destroy the work of his hands (Ecclesiastes 5:6). Pleading with the priest ("the messenger of God," Ecclesiastes 5:6) that the vow was a mistake would not excuse the vow-maker (cf. Deuteronomy 23:21-23).

"Our promise may involve giving to some special work of God or pledging prayer and other support for a missionary. When the representative of the work looks for the fulfillment of our promise, we must not draw back and make an excuse about not having understood what we were required to do." [Note: J. S. Wright, "Ecclesiastes," p. 1168.]

Ecclesiastes 5:7 uses dreams to illustrate what is ephemeral. "Fear God" (Ecclesiastes 5:7) also occurs in Ecclesiastes 3:14; Ecclesiastes 7:18; Ecclesiastes 8:12-13; and Ecclesiastes 12:13.

". . . we should try to put ourselves in a position to discover God’s way to use what he has given us in our daily life." [Note: Ibid.]

Gill's Exposition of the Whole Bible

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 Proverbs 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, 1 Timothy 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, Malachi 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, Leviticus 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 Leviticus 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.

Henry's Complete Commentary on the Bible

      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.   5 Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.   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?   7 For in the multitude of dreams and many words there are also divers vanities: but fear thou God.   8 If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth; and there be higher than they.

      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 (Numbers 30:2), by which we solemnly oblige ourselves, not only, in general, to do that which we are already bound to do, but, in some particular instances, to do that to do which we were not under any antecedent obligation, whether it respects honouring God or serving the interests of his kingdom among men. When, under the sense of some affliction (Psalms 66:14), or in the pursuit of some mercy (1 Samuel 1:11), thou hast vowed such a vow as this unto God, know that thou hast opened thy mouth unto the Lord and thou canst not go back; therefore, (1.) Pay it; perform what thou hast promised; bring to God what thou hast dedicated and devoted to him: Pay that which thou hast vowed; pay it in full and keep not back any part of the price; pay it in kind, do not alter it or change it, so the law was, Leviticus 27:10. Have we vowed to give our own selves unto the Lord? Let us then be as good as our word, act in his service, to his glory, and not sacrilegiously alienate ourselves. (2.) Defer not to pay it. If it be in the power of thy hands to pay it to-day, leave it not till to-morrow; do not beg a day, nor put it off to a more convenient season. By delay the sense of the obligation slackens and cools, and is in danger of wearing off; we thereby discover a loathness and backwardness to perform our vow; and qui non est hodie cras minus aptus erit--he who is not inclined to-day will be averse to-morrow. The longer it is put off the more difficult it will be to bring ourselves to it; death may not only prevent the payment, but fetch thee to judgment, under the guilt of a broken vow, Psalms 76:11.

      2. Two reasons are here given why we should speedily and cheerfully pay our vows:-- (1.) Because otherwise we affront God; we play the fool with him, as if we designed to put a trick upon him; and God has no pleasure in fools. More is implied than is expressed; the meaning is, He greatly abhors such fools and such foolish dealings. Has he need of fools? No; Be not deceived, God is not mocked, but will surely and severely reckon with those that thus play fast and loose with him. (2.) Because otherwise we wrong ourselves, we lose the benefit of the making of the vow, nay, we incur the penalty for the breach of it; so that it would have been better a great deal not to have vowed, more safe and more to our advantage, than to vow and not to pay. Not to have vowed would have been but an omission, but to vow and not pay incurs the guilt of treachery and perjury; it is lying to God,Acts 5:4.

      II. To be cautious in making our vows. This is necessary in order to our being conscientious in performing them, Ecclesiastes 5:6; Ecclesiastes 5:6. 1. We must take heed that we never vow anything that is sinful, or that may be an occasion of sin, for such a vow is ill-made and must be broken. Suffer not thy mouth, by such a vow, to cause thy flesh to sin, as Herod's rash promise caused him to cut off the head of John the Baptist. 2. We must not vow that which, through the frailty of the flesh, we have reason to fear we shall not be able to perform, as those that vow a single life and yet know not how to keep their vow. Hereby, (1.) They shame themselves; for they are forced to say before the angel, It was an error, that either they did not mean or did not consider what they said; and, take it which way you will, it is bad enough. "When thou hast made a vow, do not seek to evade it, nor find excuses to get clear of the obligation of it; say not before the priest, who is called the angel or messenger of the Lord of hosts, that, upon second thoughts, thou hast changed thy mind, and desirest to be absolved from the obligation of thy vow; but stick to it, and do not seek a hole to creep out at." Some by the angel understand the guardian angel which they suppose to attend every man and to inspect what he does. Others understand it of Christ, the Angel of the covenant, who is present with his people in their assemblies, who searches the heart, and cannot be imposed upon; provoke him not, for God's name is in him, and he is represented as strict and jealous, Exodus 23:20; Exodus 23:21. (2.) They expose themselves to the wrath of God, for he is angry at the voice of those that thus lie unto him with their mouth and flatter him with their tongue, and is displeased at their dissimulation, and destroys the works of their hands, that is, blasts their enterprises, and defeats those purposes which, when they made these vows, they were seeking to God for the success of. If we treacherously cancel the words of our mouths, and revoke our vows, God will justly overthrow our projects, and walk contrary, and at all adventures, with those that thus walk contrary, and at all adventures with him. It is a snare to a man, after vows, to make enquiry.

      III. To keep up the fear of God, Ecclesiastes 5:7; Ecclesiastes 5:7. Many, of old, pretended to know the mind of God by dreams, and were so full of them that they almost made God's people forget his name by their dreams (Jeremiah 23:25; Jeremiah 23:26); and many now perplex themselves with their frightful or odd dreams, or with other people's dreams, as if they foreboded this or the other disaster. Those that heed dreams shall have a multitude of them to fill their heads with; but in them all there are divers vanities, as there are in many words, and the more if we regard them. "They are but like the idle impertinent chat of children and fools, and therefore never heed them; forget them; instead of repeating them lay no stress upon them, draw no disquieting conclusions from them, but fear thou God; have an eye to his sovereign dominion, set him before thee, keep thyself in his love, and be afraid of offending him, and then thou wilt not disturb thyself with foolish dreams." The way not to be dismayed at the signs of heaven, nor afraid of the idols of the heathen, is to fear God as King of nations,Jeremiah 10:2; Jeremiah 10:5; Jeremiah 10:7.

      IV. With that to keep down the fear of man, Ecclesiastes 5:8; Ecclesiastes 5:8. "Set God before thee, and then, if thou seest the oppression of the poor, thou wilt not marvel at the matter, nor find fault with divine Providence, nor think the worse of the institution of magistracy, when thou seest the ends of it thus perverted, nor of religion, when thou seest it will not secure men from suffering wrong." Observe here, 1. A melancholy sight on earth, and such as cannot but trouble every good man that has a sense of justice and a concern for mankind, to see the oppression of the poor because they are poor and cannot defend themselves, and the violent perverting of judgment and justice in a province, oppression under colour of law and backed with power. The kingdom in general may have a good government, and yet it may so happen that a particular province may be committed to a bad man, by whose mal-administration justice may be perverted; so hard it is for the wisest of kings, in giving preferments, to be sure of their men; they can but redress the grievance when it appears. 2. A comfortable sight in heaven. When things look thus dismal we may satisfy ourselves with this, (1.) That, though oppressors be high, God is above them, and in that very thing wherein they deal proudly,Exodus 18:11. God is higher than the highest of creatures, than the highest of princes, than the king that is higher than Agag (Numbers 24:7), than the highest angels, the thrones and dominions of the upper world. God is the Most High over all the earth, and his glory is above the heavens; before him princes are worms, the brightest but glow-worms. (2.) That, though oppressors be secure, God has his eye upon them, takes notice of, and will reckon for, all their violent perverting of judgment; he regards, not only sees it but observes it, and keeps it on record, to be called over again; his eyes are upon their ways. See Job 23:33. (3.) That there is a world of angels, for there are higher than they, who are employed by the divine justice for protecting the injured and punishing the injurious. Sennacherib valued himself highly upon his potent army, but one angel proved too hard for him and all his forces. Some, by those that are higher than they understand the great council of the nation, the presidents to whom the princes of the provinces are accountable (Daniel 6:2), the senate that receive complaints against the proconsuls, the courts above to which appeals are made from the inferior courts, which are necessary to the good government of a kingdom. Let it be a check to oppressors that perhaps their superiors on earth may call them to an account; however, God the Supreme in heaven will.