Eclesiastes 5
Leon Morris · Citado em PreceptAustin
Eclesiastes 5
Morris - To offer a sacrifice in the temple in a spirit of levity or pride or anything other than humility and repentance is called by Solomon “the sacrifice of fools” (Online The Remarkable Wisdom of Solomon) I am reminded of David's words in Ps 24:3-4+ - Who may ascend into the hill of the LORD? And who may stand in His holy place? He who has clean hands and a pure heart, Who has not lifted up his soul to falsehood, And has not sworn deceitfully. Ray
Eclesiastes 5
Morris - Ec 5:4–7 deal with the question of making vows or promises to God. In the Old Testament economy, there were definite instructions relative to vows. Vows were not required, but once made, God expected them to be kept. “When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee, and it would be sin in thee. But if thou shalt forbear to vow, it shall be no sin in thee” (Deut. 23:21–22). Note also Numbers 30:1–16; etc. In the New Testament formal vows, especially if taken in the name of the Lord, were actually discouraged by Christ (Matt. 5:33–37) and the apostle James (James 5:12). However, if a Christian does make a vow to God, he should certainly keep it (unless, of course, the vow itself was contrary to God’s Word). Note the sad case of Ananias and Sapphira (Acts 5:1–10). (Online The Remarkable Wisdom of Solomon) William Barrick on Apprehending Promises to God (Eccl 5:4–7) In this next section, the commands include: “do not be late” in fulfilling the vow (Eccl 5:4), “Pay what you vow” (Eccl 5:4), “Do not let your speech cause you to sin” (Eccl 5:6), “do not say . . . that it was a mistake” (Eccl 5:6), and “fear God” (Eccl 5:7). These verses address the matter of making vows. Even in the New Testament, Christians make vows (Acts 21:23). The Apostle Paul himself took a vow (Acts 18:18). Jesus taught His disciples about unconditional integrity and truthfulness in Matthew 5:33–37 that does not rule out making promises for serving God. Christians must maintain a life of integrity. If anyone makes a vow, he or she must fulfill it in order to maintain integrity of life and word in God’s presence. Jephthah’s vow (Judges 11) stands as one of the most well-known examples of a rash vow. Exhibit “A” in the matter of insincere or deceptive promises has to be the case of Ananias and Sapphira in Acts 5:1–11. See Deuteronomy 23:21–23 and Proverbs 20:25. Biblical vows primarily involve dedicating or giving things to the Lord. One vows to give oneself, a child, money, animals, or sacrifices. Rash vows most often involve saying something is “holy” (Prov 20:25) that probably should not be considered as such. Rash vows could be reversed (Num 30:6–8). Since the New Testament believers are priests of God (1 Pet 2:9), they have the spiritual authority to nullify their own rash vows. Every believer must remove all foolishness from his or her life and pursue wholesome speech (Eph 4:29) and thoughts (Phil 4:8). Have you been guilty of making a rash promise to God? Determine not to make such vows again. William Barrick on Fulfilling Commitments (Eccl 5:4–5) - The message of these two verses stands out clearly. Believers should keep their promises to God—without delay. Only a fool makes promises that he cannot or that she should not have made. Resist making vows in times of trial. If, however, you do make a vow, know that God expects you to fulfill it. 🙏 THOUGHT- Vows are not casual remarks tossed before God in moments of emotion. God listens. God remembers. And God expects integrity from those who approach Him. God doesn’t require us to make vows, but if we freely offer one, we are bound to fulfill it. Delaying what we promised is treating God as if His presence and holiness do not matter. The fool here is one who speaks lightly before a holy God—perhaps with good intentions, but no follow-through. Have you ever told God, “I’ll serve You if…” or “I’ll give this…” in a crisis—but then forgot or excused it later? God remembers. Go back and fulfill it. Honor your word. Don’t vow hastily. Follow through even when it’s costly or inconvenient. Let your yes be yes (read Matthew 5:33–37+) God is holy. Coming before Him with careless lips is spiritual folly. Vow (05088) neder from nadar = to vow) conveys the root idea of verbally consecrating (or dedicating to the service) of God. A voluntary promise made to God, often in return for deliverance or blessing (e.g., Hannah's vow in 1 Samuel 1:11). Neder is a noun describes the vow that was sworn or taken. The first aspect for making a vow to Yahweh is a transaction in which the human promises something, usually a sacrifice or abstinence from an act, in exchange for a deed to be performed by Yahweh. A prime example is found in the account of Jephthah (Judg. 11:30). Making a conditional vow in Ge 28:20-21. Make a vow to abstain (Ps 132:2 with specifics of the vow in Ps 132:3-5). It denotes a voluntary obligation in a context of a promise made to Yahweh, generally in exchange for divine favor, as the terms of nādhar usually center upon divine aid.Baker says it is "an oral, voluntary promise to give or do something as an expression of consecration or devotion to the service of God. 1Sa 1:11 Hannah vowed a life long vow for her son Samuel. God required a lifelong vow of Samson (Jdg 13:5+). "The word neder is related to the verb נָדַר (nādar, “to make a vow”). A neder in the OT is always a vow made to God, never between two human beings. The neder is either the result of the vow or the thing offered to fulfill a vow. It was a type of thank offering in return for God’s favor (Num 21:1–3), and it could either accompany or be a burnt offering (Lev 22:18; Psa 66:13) or a peace offering (Lev 7:16). Numbers 30:2 mentions not only a neder but also an oath (שְׁבוּעָה, šĕbûʿâ) and the obligation (אִסָּר, ʾissār) and is therefore instructive when considering how these terms differ. The vow (neder) was vowed (nādar) and sealed (שָׁבַע, šābaʿ) with an oath (šĕbûʿâ) of binding obligation (ʾissār)." (Lexham Theological Wordbook) Ray Pritchard - Something New Under the Sun HOW TO MAKE GOD ANGRY When you make a vow to God, do not defy in fulfilling it. He has no pleasure in fools; fulfill your vow. It is better not to vow than to make a vow and not fulfill it. 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? Much dreaming and many words are meaningless. Therefore stand in awe of God. Ecclesiastes 5:4-7 And now, a word about worship. After considering so many of life's harsh realities, it's as if Solomon wants to remind us that through genuine worship we can come into contact with the living God. (In fact, Bible scholar Louis Goldberg describes Ecclesiastes 5:1-7 as a kind of interlude in the book.) But even here there are warnings. When you worship, listen first (w. 1-3). If you make a vow to God, keep it (w. 4-6). Finally, stand in awe of God (w. 7). That leads me to share some good news and some bad news about your worship. The good news is you can worship God anywhere. I agree with those who say you don't have to go to church to worship God. That's true, and lots of people who go to church don't worship anyway. They come by force of habit or in order to see their friends. Worship is the last thing on their minds. You can worship anytime or anywhere as long as you catch a glimpse of God's holiness. When you see God, you'll worship no matter where you are. That's the good news. The bad news is as bad as the good news is good. Although you can worship God anywhere, you cannot worship Him halfheartedly. There is no such thing as halfhearted worship. Oh, there's religious routine and repetitive ritual, but true worship grips the mind and heart and soul. Once during a radio interview I was asked why so many church members seem apathetic about their faith. I told the interviewer it's because our churches are filled with people who don't believe in God. They are theoretical Christians and practical atheists. They give lip service to God but live as if He doesn't exist. They are apathetic because God bores them. But as Ravi Zacharias has pointed out, "When man is bored with God, even heaven does not have a better alternative." During the dark days of World War II, William Temple, then Archbishop of Canterbury, declared in a radio address to the people of England, "This world can be saved from political chaos and collapse by one thing only, and that is worship." Does that sound preposterous? Listen to his definition of worship: "To worship is to quicken the conscience by the holiness of God, to feed the mind with the truth of God, to purge the imagination by the beauty of God, to open the heart to the love of God, to devote the will to the purpose of God." If that is what worship really is, perhaps the archbishop was correct. Only worship can save us. And we will never worship as long as we are bored with God. And God will bore us until we get a glimpse of His holiness. Holy Father, open m y eyes that I might truly see You, and having seen You, to see myself as You see me. I pray to be holy as You are holy. Amen. SHINING THE LIGHT Why are some people bored with God? What is the cure for that kind of boredom? Describe the most meaningful experience you've had in the last few months. MORE LIGHT FROM GOD'S WORD Read Deuteronomy 23:21-23; Judges 11:30-40; and Matthew 5:33-37. Ecclesiastes 5:4-5 Unkept Promises We live in an era of unkept promises. Nations sign important treaties and then break them at will. And many couples show little regard for their wedding vows. In this kind of society, we who are God’s people should be known for keeping our promises. Ecclesiastes 5:5 It is better that you should not vow than that you should vow and not pay. KJV Ecclesiastes 5:5 Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. NKJ Ecclesiastes 5:5 Better not to vow than to vow and not pay. BGT Ecclesiastes 5:4 ἀγαθὸν τὸ μὴ εὔξασθαί σε ἢ τὸ εὔξασθαί σε καὶ μὴ ἀποδοῦναι LXE Ecclesiastes 5:5 It is better that thou shouldest not vow, than that thou shouldest vow and not pay. NET Ecclesiastes 5:5 It is better for you not to vow than to vow and not pay it. CSB Ecclesiastes 5:5 Better that you do not vow than that you vow and not fulfill it. ESV Ecclesiastes 5:5 It is better that you should not vow than that you should vow and not pay. NIV Ecclesiastes 5:5 It is better not to vow than to make a vow and not fulfill it. NLT Ecclesiastes 5:5 It is better to say nothing than to make a promise and not keep it. YLT Ecclesiastes 5:5 Better that thou do not vow, than that thou dost vow and dost not complete. NJB Ecclesiastes 5:4 Better a vow unmade than made and not discharged. NRS Ecclesiastes 5:5 It is better that you should not vow than that you should vow and not fulfill it. NAB Ecclesiastes 5:4 You had better not make a vow than make it and not fulfill it. GWN Ecclesiastes 5:5 It is better not to make a promise than to make one and not keep it. BBE Ecclesiastes 5:5 It is better not to take an oath than to take an oath and not keep it. RSV Ecclesiastes 5:5 It is better that you should not vow than that you should vow and not pay. De 23:22 Pr 20:25 Ac 5:4 BETTER TO BE SILENT THAN TO BE FALSE It is better that you should not vow than that you should vow and not pay. To vow and not pay was an insult to God. God brought judgment on those who did not fulfill their vow. The messages is don't promise lightly to God! God doesn’t delight in our lofty spiritual declarations if they lack follow-through. In contrast to human courts that may excuse broken promises with apologies, God considers a broken vow a matter of serious dishonor. He desires truth in the inward parts (Psalm 51:6). A vow not made is safe. A vow not kept is sin. David Hubbard - faithfulness in keeping vows is better than fickleness (See The Preacher's Commentary - Vol. 16: Ecclesiastes) Ecclesiastes 5:5 KEEPING OUR VOWS Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.—Ecclesiastes 5:5 I will pay my vows unto the Lord now in the presence of all his people. Psalm 116:14 The night before a scheduled attack, many soldiers wrote letters to their parents. The chaplain who censored the mail was unable to read them until after the battle had taken place. When he did, he found two were in the same handwriting—one penned before and one after the brief but intense engagement. In the first, the young soldier wrote his mother, ". . . I vow to God that if I come through tomorrow, I am going to be a better man." The second letter, written after the danger was over, was ad-dressed to a friend in another regiment. ". . . I've just come through a scorcher up front. . . . If you can get leave and meet me in Paris, boy, we'll go out on the town!" The vow made in the face of great danger had been quickly forgotten. The writer of Psalm 116 had already experienced deliverance when he wrote his song of praise. He had been in deep distress because he had stood at the very door of death. Rejecting the counsel of men that no help was available, he had cried out to God in faith and hope, pledging allegiance and worship to Him. The Lord had restored him to health, and now he was determined to fulfill the vows he had made. First, he would go to the house of God; and in the presence of the worshipers pour out the drink offering, the "cup of salvation," as a testimonial of his full surrender. Secondly, standing in awe at the thought that a simple person such as he, was precious to God, he would publicly ac-knowledge Jehovah's mercy (Ps116:14-16). Thirdly, he would present an offering of thanksgiving to the Lord, something of worth to display his love and gratitude. Unlike the fickle soldier, the Psalmist did not forget the vows he had made while in distress. Are you keeping your vows to God? Salvation's cup of blessing now I take, and call upon God's name; Be f ore His saints I pay my vow, And here my gratitude proclaim. — Psalter Ecclesiastes 5:6 Do not let your speech cause you to sin and do not say in the presence of the messenger of God that it was a mistake. Why should God be angry on account of your voice and destroy the work of your hands? KJV Ecclesiastes 5:6 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? NKJ Ecclesiastes 5:6 Do not let your mouth cause your flesh to sin, nor say before the messenger of God that it was an error. Why should God be angry at your excuse and destroy the work of your hands? BGT Ecclesiastes 5:5 μὴ δῷς τὸ στόμα σου τοῦ ἐξαμαρτῆσαι τὴν σάρκα σου καὶ μὴ εἴπῃς πρὸ προσώπου τοῦ θεοῦ ὅτι ἄγνοιά ἐστιν ἵνα μὴ ὀργισθῇ ὁ θεὸς ἐπὶ φωνῇ σου καὶ διαφθείρῃ τὰ ποιήματα χειρῶν σου LXE Ecclesiastes 5:6 Suffer not thy mouth to lead thy flesh to sin; and say not in the presence of God, It was an error: lest God be angry at thy voice, and destroy the works of thy hands. NET Ecclesiastes 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?" CSB Ecclesiastes 5:6 Do not let your mouth bring guilt on you, and do not say in the presence of the messenger that it was a mistake. Why should God be angry with your words and destroy the work of your hands? ESV Ecclesiastes 5:6 Let not your mouth lead you into sin, and do not say before the messenger that it was a mistake. Why should God be angry at your voice and destroy the work of your hands? NIV Ecclesiastes 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? NLT Ecclesiastes 5:6 Don't let your mouth make you sin. And don't defend yourself by telling the Temple messenger that the promise you made was a mistake. That would make God angry, and he might wipe out everything you have achieved. YLT Ecclesiastes 5:6 Suffer not thy mouth to cause thy flesh to sin, nor say before the messenger, that 'it is an error,' why is God wroth because of thy voice, and hath destroyed the work of thy hands? NJB Ecclesiastes 5:5 Do not allow your mouth to make a sinner of you, and do not say to the messenger that it was a mistake. Why give God occasion to be angry with you and ruin all the work that you have done? NRS Ecclesiastes 5:6 Do not let your mouth lead you into sin, and do not say before the messenger that it was a mistake; why should God be angry at your words, and destroy the work of your hands? NAB Ecclesiastes 5:5 Let not your utterances make you guilty, and say not before his representative, "It was a mistake," lest God be angered by such words and destroy the works of your hands. GWN Ecclesiastes 5:6 Don't let your mouth talk you into committing a sin. Don't say in the presence of a temple messenger, "My promise was a mistake!" Why should God become angry at your excuse and destroy what you've accomplished? BBE Ecclesiastes 5:6 Let not your mouth make your flesh do evil. And say not before the angel, It was an error. So that God may not be angry with your words and put an end to the work of your hands. RSV Ecclesiastes 5:6 Let not your mouth lead you into sin, and do not say before the messenger that it was a mistake; why should God be angry at your voice, and destroy the work of your hands? speech: Ec 5:1,2 Jas 1:26 Jas 3:2 the messenger Lev 5:4,5 Ge 48:16 Ho 12:4,5 Mal 2:7 3:1 Ac 7:30-35 1Co 11:10 1Ti 5:21 Heb 1:14 it was a mistake: Lev 5:4-6 27:9,10 destroy: Hag 1:9-11 2:14-17 1Co 3:13-15 2Jn 1:8 Related Passages: Matthew 12:36+ “But I tell you that every careless word that people speak, they shall give an accounting for it in the day of judgment. (WOE! THIS VERSE FRIGHTENS ME - A HOLY FEAR!) RASH WORDS THAT BRING WRATH Do not let your speech cause you to sin (chata') - This clause could stand alone by itself! How important are the words that come out of one's mouth! Your words matter. There is danger in making casual commitments. Rash or deceitful promises even in prayer or worship can become sin when not fulfilled. And do not say in the presence of the messenger (malak) of God that it was a mistake (shegagah; Lxx - agnoia = ignorance, "not knowing better") - Messenger (malak) can mean a priest (cf Mal 2:7+), temple official, or even an angel. The point is do not try to back out of your vow by claiming to the messenger it was an error. God is not deceived by excuses. Whether before a “messenger” (a pastor, teacher, or church body), or in private prayer, God is a witness to all vows. Don’t vow lightly, and don’t excuse lightly. Why should God be angry (qatsaph; Lxx - orgizo) on account of your voice (what you said) and destroy (Lxx - diaphtheiro) the work of your hands - NET - "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?" God hears our words and holds us accountable for them. Work of your hands refers to divine judgment or discipline. God may bring negative consequences for those who treat Him lightly or break their spiritual commitments. This probably refers to one's material wealth. Note that the word in Greek (Lxx - diaphtheiro) means utterly destroy! Reckless words can lead to wrecked words! Woe! The “destruction of the work of your hands” implies real-world consequences. David Hubbard - Apparently one way to get out of the vow was to tell the priest or the temple representative sent to collect the pledge (called here “the messenger”) that it was a mistake....“Error” (mistake - Heb. shegāgāh) suggests an inadvertent or unintended mistake. It is the regular word for unintentional sin in the ritual laws (Lev. 4:2, 22, 27; Num. 15:24–29). Such excuse-making carries no weight with God but actually provokes his anger. (Borrow Ecclesiastes page 132) William Barrick - Who is “the messenger” in this verse? Potential identifications include the angel of the LORD, a prophet (cp. Hag 1:13; Mal 3:1), a priest (Mal 2:7), or a priest’s messenger. In ancient Israel, believers would inform the priests of their vows and the priests (or priests’ agents) would remind the individual and even receive any sacrifices that had been promised). In this situation a person tells the messenger that it was all “a mistake,” an inadvertent error (cp. Lev 4:22–35; Num 15:22–31). Vows should be intentional, not unintentional. God finds no pleasure in foolish promises. Claiming an error in such a situation is tantamount to admitting that the vow was made in haste. The results, when God judges or disciplines such foolish people can be catastrophic—even resulting in the destruction of the work of one’s hands. THOUGHT - What we say in the presence of God does not evaporate. It echoes. In the Old Testament, making a vow was serious. Claiming later, “It was a mistake,” is like treating God as a bystander rather than the Holy One who hears and records. We often think our words are ours to take back, but in God's presence, every word is weighty (Mt 12:36+) This verse teaches that God is not mocked (Gal 6:7+). Words of worship, commitment, or promise should be thoughtful, sincere, and followed through. Have I ever treated a spiritual promise like a casual conversation? Have I made a commitment, then shrugged it off as a misunderstanding or emotion? What might be the cost of such disregard? Don’t rationalize disobedience by saying, “I didn’t mean it.” The solemn truth in this passage leads into the command in the next verse “Fear God.” A holy fear fosters careful speech and faithful obedience. Mistake (07684) shegagah from shagag = to go astray, commit sin or error. Means a sin of error or inadvertance. It refers to refers to an inadvertent sin or error that is not consciously committed. Gilbrant - The error/sin which is described could have occurred in Israel's worship, for the instructions about the sacrifices were to be followed carefully. Failure to do so, if unintentional, could be atoned for by the priest. A proper attitude when presenting an offering by fire and a sin offering atoned for this kind of error (Num. 15:25). If something holy was inadvertently eaten, the offending person had to restore the lost offering and add a penalty of one-fifth (Lev. 22:14). Breaking a law or committing a general offense had to be dealt with (cf. Num. 35:11; Josh. 20:3). This term was among words used to describe errors by rulers (Ecc. 10:5). Victor Hamilton (TWOT online) - The noun appears nineteen times. Two clusters are particularly important. First is the use in the description of the sin offering (Leviticus 4:2, 22, 27). In Leviticus 4:13 a form of shāgâ, not shāgag, is used. Accompanying this is the use in the description of the guilt/ trespass/reparation offering (Leviticus 5:15, 18). Thus Leviticus 4:22 reads, "When a leader has sinned and has done something inadvertently." Second is the paragraph in Numbers 15:22ff. dealing with atonement for sins of inadvertence (KJV, "ignorance"). Here shegāgâ occurs seven times: Numbers 15:24, 25 (twice), 26-29. Note again that the paragraph begins, Numbers 15:22, not with a form of shāgag but of shāgâ, our third illustration of the intermingling of these roots. To the above may be added the following: Eccles. 5:5, "do not tell the messenger/angel that it was an (unintentional) mistake"; Eccles. 10:5, a reference to the "misjudgment" of rulers, Leviticus 22:14; Numbers 35:11, 15; Joshua 20:3, 9 (cities of refuge as places of safety for perpetrators of acts of unintentional unpremeditated murder). Protestant theology has been dominated by two basic concepts of sin. One concept is that sin is the breaking of a law knowingly or unknowingly. This is the objective view of sin or the legal interpretation. And certainly the illustrations above taken from Leviticus 4-5 and Numbers 15 buttress this approach. Sin was a positive violation of the covenant relationship, whether voluntary or involuntary. The presence or absence of volition did not alter the objective situation. Sins done in "ignorance" were still sins and needed atonement. The other concept we may call the ethical understanding of sin. By this is meant the involvement of the human will and personal responsibility. The emphasis here is on the subjective. Neither view is correct to the exclusion of the other. Both are biblical and must be held in tension. To return to shegāgâ, a sin of this type may result from two causes: negligence or ignorance. Either the perpetrator knows the law but unintentionally violates it as in the case of accidental homicide (Numbers 35:22ff.; Deut. 19:4-10; Joshua 20:2-6, 9), or he acts without knowing he did wrong. Some illustrations of sins in this category would be: Genesis 20:9 (Abimelech's complaint to Abraham); Numbers 22:34 (Balaam: "I have sinned. I did not know you were standing in my path"). In opposition to these are sins committed with a "high hand" (Numbers 15:30) for which there is no atonement by any means of sacrifice. Here the NT believer can sense something of the inadequacy of the Levitical sacrificial system. The inability of this system to provide a sacrifice even for the presumptuous sin points to the way of a better sacrifice, that found in Christ. SHEGAGAH - 18V - error(5), mistake(1), unintentionally(14). Lev. 4:2; Lev. 4:22; Lev. 4:27; Lev. 5:15; Lev. 5:18; Lev. 22:14; Num. 15:24; Num. 15:25; Num. 15:26; Num. 15:27; Num. 15:28; Num. 15:29; Num. 35:11; Num. 35:15; Jos. 20:3; Jos. 20:9; Eccl. 5:6; Eccl. 10:5 Angry (07107) qatsaph means a strong emotional outburst of anger, especially when man is the subject of the reaction, the first us describing Pharaoh who "was furious." Qatsaph is used to give pointed expression to the relationship between two or more persons, one or both of which can be said to feel anger (ʾap), have wrath (ḥēmâ), indignation (kaʿas), or express anger (ʿebrâ) as when there is anger, heat, displeasure held or felt within one because of what another has said or done. It is said eleven times that men were wroth, (e.g., Pharoah, Moses, Naaman, Philistine princes). 23x qatsaph is said that God was wroth, whether against the heathen or against his covenant people. As in the present passage it can refer to God being angry or provoked (Deut. 9:7, 8, 22; Zech. 1:2; 8:14). Jehovah's anger at the "strange fire" offered by Nadab and Abihu resulted in their death (just as it dis for all of the first generation out of Egypt, except for Joshua and Caleb). In Isa 47:6 qatsaph speaks of Yahweh's anger that resulted in Judah's exile to Babylon. Ecclesiastes 5:7 For in many dreams and in many words there is emptiness. Rather, fear God. in the: Ec 5:3 Mt 12:36 Rather, fear God.: Ec 7:18 8:12 12:13 Pr 23:17 Isa 50:10,11 Empty Words Before God EMPTY DREAMS, EMPTY WORDS—FEAR GOD For in many dreams and in many words there is emptiness (hebel; Lxx - mataiotes - emptiness, nothingness, purposelessness) - Note the repetition of "many." Repetition of “many” highlights excess. Just like dreams that are fleeting and unreal, excessive talking in spiritual matters can become hollow, insincere, or distracting. Many words refers to religious talk, especially rash vows or verbose prayers that lack sincerity. Many dreams or words can appear spiritual but amount to nothing substantial for they are hebel. Worship without reverence is wind, the sound of emptiness! Rather, fear (yare; Lxx - phobeo) God - Less talk, more fear! Fear is not terror, but deep respect, awe-filled obedience, and recognition of God’s holiness. This is a command to fear God. Stand in awe of God! The Lxx has phobeo in the present imperative and I would submit that believers cannot continually reverentially fear God without depending on the Holy Spirit to obey. This verse serves as a conclusion to the entire section (Ecclesiastes 5:1–7), which warns against careless and insincere speech in worship. It contrasts the vanity of excessive words and visions with the call to reverent fear of God. In a world filled with spiritual talk, ritual, and self-proclaimed visions, Solomon calls us back to the heart of true worship which is the fear of God. David Hubbard - The first sentence of the summary has prompted a variety of translations. Some, like NEB, have left it out! Of the options available, the one that makes best sense and leaves the Hebrew text intact follows a line proposed by R. Gordis. It makes one sentence of the whole verse: “For in the multitude of dreams, enigmas (vanities), and many words, truly fear God.” Thus read, the text recapitulates the pictures of busyness, haste, verbosity, and fickleness that plagued the worship of God as Koheleth viewed it. In the midst of that confused and compromised context comes the simple, powerful command: “Truly (Heb. kı̂) often translated as “but” or “for” can also be a sign of emphasis—“surely,” “indeed,” “certainly”) “fear God” (Ec 3:14). (Borrow Ecclesiastes page 134) William Barrick - Fearing God (Eccl 5:7) - “Many dreams” and “many words” fall into the category of empty things—things with no purpose, no value, or no meaning. Vows made on the basis of such dreams and words result in purposeless, empty prayer. Most Christians find it difficult to describe what “fear God” means. Does it mean to be afraid, to have reverential awe, or to mortify the flesh or crucify self? If we cannot define it, how can we exercise it? Since “the fear of the LORD is the beginning of knowledge” (Prov 1:7), our knowledge faces a severe deficit without it. No wisdom exists apart from “the fear of the LORD” (Ps 111:10; Job 28:28). In addition, Scripture associates blessing with the fear of God (Pss 112:1; 115:13; 128:1, 4). Without “the fear of the LORD,” therefore, an individual lacks knowledge, wisdom, and blessing. God reveals in His Word exactly what comprises “the fear of the LORD.” Biblically, the fear of God includes the following six elements: 1) Trust God completely (Ps 115:11). 2) Experience God’s forgiveness in reality (Ps 130:4). 3) Delight in God’s Word (Ps 112:1). 4) Go beyond delighting in God’s Word—obey it (Ps 119:63; Eccl 12:13). 5) Hate evil (Prov 8:13). 6) Steadfastly hope in God’s loyal love (Ps 147:11). The second of these six elements identifies true believers as the only individuals who can fear God (cp. Acts 2:38; 10:43; 26:18; Eph 1:7). (See in depth discussion of The Fear of the Lord) Fear (03372) yare is a verb meaning to fear, to be afraid (Ge 3:10-note), to respect, to reverence, to be terrified, to be awesome, to be feared, to make afraid, to frighten. The most common translations are to be afraid, to fear, to fear God. On one had yare conveys the sense of threat to one's life, but on the other it can express the idea of reverence and deep respect (as in Ps 25:14). In the OT fear of the Lord involves a person's total response to the Lord. It is notable that more than 75% of the over 370 uses (see below) of yare are in the context of reverencing the Lord. In English our word reverence (from Latin reverentia "awe, respect," from revereri "to stand in awe of, respect, honor, fear, be afraid of; revere,") refers to a feeling of profound respect for someone or something, and with yare in the OT as noted this is most often to God. The classic use is Pr 1:7-note "The fear (yare) of the LORD is the beginning of knowledge." Notice that a genuine holy fear of the Lord is often equated with believers (e.g. Mal 3:16-note, Mal 4:2-note, Eccl 8:12-13, cf the last worldwide proclamation of the Gospel which says "Fear God..." - Rev 14:6-7-note) In general, those who reverentially feared God were considered faithful and trustworthy for such fear constrained them to believe and act morally as in (Ex. 18:21) where God instructed Moses "you shall select out of all the people able men who fear God, men of truth, (NOTICE THE "FRUIT" OF THEIR FEAR) those who hate dishonest gain; and you shall place these over them as leaders of thousands, of hundreds, of fifties and of tens." In a similar way the midwives feared God and did not kill the newborn Hebrew males (Ex. 1:17, 21). In Dt 6:1 we see that the commandments taught the Hebrews in Dt 6:1 to "fear the LORD your God." In other words a proper fear of the LORD was closely tied to keeping God's decrees and laws. Ps. 66:16 teaches that the those who fear God are the ones who delight in hearing of His deeds (contrast Adam's fear in Ge 3:10-note). The God of Israel was an object of respectful fear as He Himself declared "‘You shall keep My sabbaths and revere My sanctuary; I am the LORD. (Lev. 19:30-note; cf Lev 26:2-note). Tragically, Israel wandered from the truth and began to fear and worship other gods, for which they were destroyed by Assyria (Jdg. 6:10; 2 Ki. 17:7, 35). Ps. 96:4 explains "For great is the LORD and greatly to be praised; He is to be feared above all gods. Thus the OT was unflinchingly clear that Israel, the Chosen People of God, were to worship and fear only Jehovah, as echoed by Joshua went they entered the land of Canaan filled with promise but also filled with a multiplicity of horrible gods - “Now, therefore, fear the LORD and serve Him in sincerity and truth; and put away the gods which your fathers served beyond the River and in Egypt, and serve the LORD." (Josh. 24:14). Borrow William