1 Vanities in divine service, 8 in murmuring against oppression, 9 and in riches. 18 Joy in riches is the gift of God.
Fear God
Ecc 5:1 Guard your steps when you go to the house of God. Go near to listen rather than to offer the sacrifice of fools, who do not know that they do wrong.
In Hebrew Bibles, in the LXX, and in the Vulgate, this is v. 17 of ch. 4. “Guard your steps” is equivalent to the colloquial expression “Watch your step,” and is used here in a figurative sense, in harmony with the thought of Gen. 17:1 and Ps. 119:101.
House of God. The ancient tabernacle was called “the house of God” (1 Sam. 1:7; 2 Sam. 12:20).
The same title was later used of the Temple in Jerusalem (see 1 Kings 3:1). Sacrifice of fools.
The “fools” here referred to “do evil” when they enter “the house of God” by not keeping their “foot” and not being “ready to hear.” They are unaware of Him in whose presence they stand (v. 2), their thoughts are upon earthly things, and as a result their words are often rash, hasty, and many.
Those who attend church, so unaware of the presence of God that they think and converse on common topics, are here classed by the wise man as “fools.” Their worship is mere form. They do evil. Ignorant of God’s spiritual requirements, they fail to worship Him sincerely and intelligently (see John 4:24). They sin in their self-imposed ignorance, and as a result their worship and their gifts—thoughtlessly offered—are unacceptable to God.
Ecc 5:2 Do not be quick with your mouth, do not be hasty in your heart to utter anything before God. God is in heaven and you are on earth, so let your words be few.
Hasty, thoughtless, precipitate words, whether in conversation, petition, or prayer, are dangerous. The tongue, like a horse, needs careful control. Note the advice of Christ in respect to prayer (Matt. 6:7).
Before God. God should be addressed with reverent awe (see 1 Kings 8:43). God cannot be approached as we would approach a man.
Words be few.
Compare the appeal of the priests of Baal (1 Kings 18:26). God is not ignorant of our needs. An excess of words depicting minute details of our requirements is unnecessary (Matt. 6:7, 8; cf. Luke 18:9–14).
Ecc 5:3 A dream comes when there are many cares, and many words mark the speech of a fool.
Dream. Heb. chalom, a word used of the whole range of dreams, including the dreams of both true and false prophets. The reference here may be to the confused state of mind of the wordly man, entrapped in a multiplicity of cares, but not experiencing peace in God.
Ecc 5:4 When you make a vow to God, do not delay to fulfill it. He has no pleasure in fools; fulfill your vow. 4. Vow unto God. See Deut. 23:21. See also Ps. 50:14; Prov. 20:25. There is no pleasure in fools.” In other words, says Solomon, neither God nor man takes pleasure in a person who thoughtlessly promises much but fulfills little. Compare the story of Ananias and Sapphira in Acts 5:1–10.
Ecc 5:5 It is better not to make a vow than to make one and not fulfill it.
One may be impressed to promise a gift to God’s work because of some signal blessing received. Such a promise must then be carried out.
Ecc 5:6 Do not let your mouth lead you into sin. And do not protest to the temple messenger, “My vow was a mistake.” Why should God be angry at what you say and destroy the work of your hands?
Failure to fulfill a vow is a sin of omission. Why should a man needlessly incur God’s displeasure? Fear thou God. A godly fear should be the guiding force in life (see Eccl. 7:18; 8:12; 12:13; Hab. 2:20); see on Deut. 4:10; 6:2).
Ecc 5:7 Much dreaming and many words are meaningless. Therefore fear God.
The Vanity of Wealth and Honor
Ecc 5:8 If you see the poor oppressed in a district, and justice and rights denied, do not be surprised at such things; for one official is eyed by a higher one, and over them both are others higher still.
Exploitation by a corrupt officialdom is not uncommon. Political schemes rarely prove beneficial to the poor. Solomon himself had been guilty of oppressing the poor to advance his own grandiose plans (1 Kings 12:4).
Do not be surprised that oppression exists, or disturbed about the fact.
It is only to be expected. Higher.
Probably a reference to the various ranks of officials in an Oriental government system, each being required to check and report on the men below him. God, however, observes even the highest of them (see Ps. 33:13–15; Ps. 50:21; Zeph. 1:12).
Ecc 5:9 The increase from the land is taken by all; the king himself profits from the fields.
The ruler of an agricultural country is often close to his people, for he meets his subjects with no lines of greedy officials between him and them.
Ecc 5:10 Whoever loves money never has enough; whoever loves wealth is never satisfied with their income. This too is meaningless.
The life devoted to the acquisition of wealth is rarely satisfied with what is accumulated. Solomon may have in mind the crowds of petty and higher officials in an Oriental government, each eager to feather his own nest. Increase. No matter how much his possessions increase he counts them insufficient and wishes for more.
Ecc 5:11 As goods increase, so do those who consume them. And what benefit are they to the owners except to feast their eyes on them?
With the growth of wealth, a man enlarges his establishment. He is called upon to entertain lavishly. Retainers, servants, and hangers-on multiply, and relatives clamor for financial help.
What benefit? There is no place for wealth aside from this life. The accumulation, investment, and protection of wealth may be the cause of great anxiety, and lead to nervous breakdown.
The riches of this world afford no passport to immortality. Beholding. The wealthy man finally realizes he cannot take his wealth with him at death (Job 1:21; Luke 12:19, 20). He should not take undue pride in his ability to accumulate money; neither should he make a display of it, but rather use it to the glory of God (1 Tim. 6:10, 17–19).
Ecc 5:12 The sleep of a laborer is sweet, whether they eat little or much, but as for the rich, their abundance permits them no sleep.
A day of physical work is excellent preparation for a night of refreshing sleep. The responsibility of caring for riches often proves troublesome and robs a man of rest to the extent of causing ill-health and nervous collapse.
Ecc 5:13 I have seen a grievous evil under the sun: wealth hoarded to the harm of its owners,
A grievous evil. Hoarding of wealth instead of putting it to use. With the possession of means comes the obligation to use it for the common good (see Matt. 19:20, 21).
Compare the counsel of Paul (1 Tim. 6:9, 10). To their hurt. Loss of sleep, due to anxiety over the investment and guarding of wealth, often plagues its possessors (see v. 12). Certain criminal elements consider them fair game for exploitation.
Again, they worry that their heirs may squander the fruits of their arduous labors. But the most grievous injury occasioned by the hoarding of wealth is to one’s character (see Prov. 11:24; Luke 12:16–21).
Ecc 5:14 or wealth lost through some misfortune, so that when they have children there is nothing left for them to inherit.
Unwise speculation may wipe out a man’s life savings overnight. Constant care is essential if a businessman would hold capital and with it earn a profit.
Ecc 5:15 Everyone comes naked from their mother’s womb, and as everyone comes, so they depart. They take nothing from their toil that they can carry in their hands. 15.
Only the spiritual “wealth” a man has accumulated in his life may be carried beyond the grave (see John 3:36; cf. Rev. 22:14). Character is the only treasure he can take with him from this world to the next (COL 332). Accordingly, the Christian will seek ways of depositing his riches in heaven (see Luke 12:33, 34).
Ecc 5:16 This too is a grievous evil: As everyone comes, so they depart, and what do they gain, since they toil for the wind?
In all ages men have been distressed at the seeming futility of life. What point, asks the writer, is there in working hard for a lifetime, only to forfeit the fruits of toil at death?
What do they gaint? None, of course, is the implied answer.
Laboured for the wind. Here a figure for utter futility (see Job 15:2; Prov. 11:29). The wind is unsubstantial, elusive, and cannot be grasped and held. So are the riches of this world.
Ecc 5:17 All their days they eat in darkness, with great frustration, affliction and anger.
A metaphor descriptive of the fact that the man who lives exclusively for the accumulation of material wealth never realizes the satisfaction he hopes to attain thereby. Contrast the outlook of one whose hope is on eternal things (Micah 7:8), who endures the material discomforts of the present, with a view to things he now sees only with eyes of faith (Heb. 11:27).
Ecc 5:18 This is what I have observed to be good: that it is appropriate for a person to eat, to drink and to find satisfaction in their toilsome labor under the sun during the few days of life God has given them—for this is their lot.
In vs. 12–17 Solomon has set forth vividly the folly of amassing wealth for its own sake. Now, from the background of his own experience, he observes that wealth is of value only as it is put to work, as it contributes to the needs and joys of life.
True happiness and serenity of mind come through right relations with God, through the realization that His hand is over all for good (see Rom. 8:28). Therefore, the serene acceptance of one’s lot in life is the road to contentment and happiness. This was the counsel of Paul (1 Tim. 6:7, 8).
Ecc 5:19 Moreover, when God gives someone wealth and possessions, and the ability to enjoy them, to accept their lot and be happy in their toil—this is a gift of God.
Here used figuratively of putting “riches and wealth” to work, rather than hoarding them (see v. 13). The ability to acquire wealth comes from God (Deut. 8:18; James 1:16, 17). All the abilities we possess are gifts from God.
Whatever we have acquired by reason of these abilities should be a cause of thankfulness to God.
Ecc 5:20 They seldom reflect on the days of their life, because God keeps them occupied with gladness of heart.
20. Not much remember. The man who counters a life of cooperation with God encounters no experience for which God does not have a solution (Matt. 6:34). His future is sure, and his life can be serene.