TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ecclesiastes 5:1–3. His three-level outline is real structure in the source text, so it is rendered as structure.
Solomon's design, in driving us off from the world, by showing us its vanity, is to drive us to God and to our duty, that we may not walk in the way of the world, but by religious rules, nor depend upon the wealth of the world, but on religious advantages; and therefore,
I.He here sends us to the house of God, to the place of public worship, to the temple, which he himself had built at a vast expense.
When he reflected with regret on all his other works (Ecc 2:4), he did not repent of that, but reflected on it with pleasure, yet mentions it not, lest he should seem to reflect on it with pride; but he here sends those to it that would know more of the vanity of the world and would find that happiness which is in vain sought for in the creature. David, when he was perplexed, went into the sanctuary of God, Psa 73:17. Let our disappointments in the creature turn our eyes to the Creator; let us have recourse to the word of God's grace and consult that, to the throne of his grace and solicit that. In the word and prayer there is a balm for every wound.
II.He charges us to behave ourselves well there, that we may not miss of our end in coming thither.
Religious exercises are not vain things, but, if we mismanage them, they become vain to us. And therefore,
1.We must address ourselves to them with all possible seriousness and care: "Keep thy foot, not keep it back from the house of God (as Pro 25:17), nor go slowly thither, as one unwilling to draw nigh to God, but look well to thy goings, ponder the path of thy feet, lest thou take a false step. Address thyself to the worship of God with a solemn pause, and take time to compose thyself for it, not going about it with precipitation, which is called hasting with the feet, Pro 19:2. Keep thy thoughts from roving and wandering from the work; keep thy affections from running out towards wrong objects, for in the business of God's house there is work enough for the whole man, and all too little to be employed." Some think it alludes to the charge given to Moses and Joshua to put off their shoes (Exo 3:5, Jos 5:15,) in token of subjection and reverence. Keep thy feet clean, Exo 30:19.
2.We must take heed that the sacrifice we bring be not the sacrifice of fools (of wicked men), for they are fools and their sacrifice is an abomination to the Lord, Pro 15:8), that we bring not the torn, and the lame, and the sick for sacrifice, for we are plainly told that it will not be accepted, and therefore it is folly to bring it, - that we rest not in the sign and ceremony, and the outside of the performance, without regarding the sense and meaning of it, for that is the sacrifice of fools. Bodily exercise, if that be all, is a jest; none but fools will think thus to please him who is a Spirit and requires the heart, and they will see their folly when they find what a great deal of pains they have taken to no purpose for want of sincerity. They are fools, for they consider not that they do evil; they think they are doing God and themselves good service when really they are putting a great affront upon God and a great cheat upon their own souls by their hypocritical devotions. Men may be doing evil even when they profess to be doing good, and even when they do not know it, when they do not consider it. They know not but to do evil, so some read it. Wicked minds cannot choose but sin, even in the acts of devotion. Or, They consider not that they do evil; they act at a venture, right or wrong, pleasing to God or not, it is all one to them.
3.That we may not bring the sacrifice of fools, we must come to God's house with hearts disposed to know and do our duty. We must be ready to hear, that is, (1.) We must diligently attend to the word of God read and preached. "Be swift to hear the exposition which the priests give of the sacrifices, declaring the intent and meaning of them, and do not think it enough to gaze upon what they do, for it must be a reasonable service, otherwise it is the sacrifice of fools." (2.) We must resolve to comply with the will of God as it is made known to us. Hearing is often put for obeying, and that is it that is better than sacrifice, Sa1 15:22; Isa 1:15, Isa 1:16. We come in a right frame to holy duties when we come with this upon our heart, Speak, Lord, for thy servant hears. Let the word of the Lord come (said a good man), and if I had 600 necks I would bow them all to the authority of it.
4.We must be very cautious and considerate in all our approaches and addresses to God (Ecc 5:2): Be not rash with thy mouth, in making prayers, or protestations, or promises; let not thy heart be hasty to utter any thing before God. Note,
(1.)When we are in the house of God, in solemn assemblies for religious worship, we are in a special manner before God and in his presence, there where he has promised to meet his people, where his eye is upon us and ours ought to be unto him.
(2.)We have something to say, something to utter before God, when we draw nigh to him in holy duties; he is one with whom we have to do, with whom we have business of vast importance. If we come without an errand, we shall go away without any advantage.
(3.)What we utter before God must come from the heart, and therefore we must not be rash with our mouth, never let our tongue outrun our thoughts in our devotions; the words of our mouth, must always be the product of the meditation of our hearts. Thoughts are words to God, and words are but wind if they be not copied from the thoughts. Lip-labour, though ever so well laboured, if that be all, is but lost labour in religion, Mat 15:8, Mat 15:9.
(4.)It is not enough that what we say comes from the heart, but it must come from a composed heart, and not from a sudden heat or passion. As the mouth must not be rash, so the heart must not be hasty; we must not only think, but think twice, before we speak, when we are to speak either from God in preaching or to God in prayer, and not utter any thing indecent and undigested, Co1 14:15.
5.We must be sparing of our words in the presence of God, that is, we must be reverent and deliberate, not talk to God as boldly and carelessly as we do to one another, not speak what comes uppermost, not repeat things over and over, as we do to one another, that what we say may be understood and remembered and may make impression; no, when we speak to God we must consider,
(1.)That between him and us there is an infinite distance: God is in heaven, where he reigns in glory over us and all the children of men, where he is attended with an innumerable company of holy angels and is far exalted above all our blessing and praise. We are on earth, the footstool of his throne; we are mean and vile, unlike God, and utterly unworthy to receive any favour from him or to have any communion with him. Therefore we must be very grave, humble, and serious, and be reverent in speaking to him, as we are when we speak to a great man that is much our superior; and, in token of this, let our words be few, that they may be well chosen, Job 9:14. This does not condemn all long prayers; were they not good, the Pharisees would not have used them for a pretence; Christ prayed all night; and we are directed to continue in prayer. But it condemns careless heartless praying, vain repetitions (Mat 6:7), repeating Pater-nosters by tale. Let us speak to God, and of him, in his own words, words which the scripture teaches; and let our words, words of our own invention, be few, lest, not speaking by rule, we speak amiss.
(2.)That the multiplying of words in our devotions will make them the sacrifices of fools, Ecc 5:3. As confused dreams, frightful and perplexed, and such as disturb the sleep, are an evidence of a hurry of business which fills our head, so many words and hasty ones, used in prayer, are an evidence of folly reigning in the heart, ignorance of and unacquaintedness with both God and ourselves, low thoughts of God, and careless thoughts of our own souls. Even in common conversation a fool is known by the multitude of words; those that know least talk most (Ecc 10:11), particularly in devotion; there, no doubt, a prating fool shall fall (Pro 10:8, Pro 10:10), shall fall short of acceptance. Those are fools indeed who think they shall be heard, in prayer, for their much speaking.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Moreover, it is a good thing to use the tongue sparingly, and to keep a calm and rightly balanced heart in the exercise of speech. For it is not right to give utterance in words to things that are foolish and absurd, or to all that occur to the mind; but we ought to know and reflect, that though we are far separated from heaven, we speak in the hearing of God, and that it is good for us to speak without offense. For as dreams and visions of many kinds attend manifold cares of mind, so also silly talking is conjoined with folly. Moreover, see to it, that a promise made with a vow be made good in fact. This, too, is proper to fools, that they are unreliable. But be true to your word, knowing that it is ranch better for you not to vow or promise to do anything, than to vow and then fail of performance. And you ought by all means to avoid the flood of base words, seeing that God will hear them. For the man who makes such things his study gets no more benefit by them than to see his doings brought to nought by God. For as the multitude of dreams is vain, so also the multitude of words. But the fear of God is man's salvation, though it is rarely found. Wherefore you ought not to wonder though you see the poor oppressed, and the judges misinterpreting the law. But you ought to avoid the appearance of surpassing those who are in power. For even should this prove to be the case, yet, from the terrible ills that shall befall you, wickedness of itself will not deliver you. But even as property acquired by violence is a most hurtful as well as impious possession, so the man who lusts after money never finds satisfaction for his passion, nor good-will from his neighbours, even though he may have amassed the greatest possible wealth. For this also is vanity. But goodness greatly rejoices those who hold by it, and makes them strong, imparting to them the capacity of seeing through all things. And it is a great matter also not to be engrossed by such anxieties: for the poor man, even should he be a slave, and unable to fill his belly plentifully, enjoys at least the kind refreshment of sleep; but the lust of riches is attended by sleepless nights and anxieties of mind. And what could there be then more absurd, than with much anxiety and trouble to amass wealth, and keep it with jealous care, if all the while one is but maintaining the occasion of countless evils to himself? And this wealth, besides, must needs perish some time or other, and be lost, whether he who has acquired it has children or not;Job 20:20 and the man himself, however unwillingly, is doomed to die, and return to earth in the selfsame condition in which it was his lot once to come into being.Job 1:21; 1 Timothy 6:7 And the fact that he is destined thus to leave earth with empty hands, will make the evil all the sorer to him, as he fails to consider that an end is appointed for his life similar to its beginning, and that he toils to no profit, and labours rather for the wind, as it were, than for the advancement of his own real interest, wasting his whole life in most unholy lusts and irrational passions, and withal in troubles and pains. And, to speak shortly, his days are darkness to such a man, and his life is sorrow. Yet this is in itself good, and by no means to be despised. For it is the gift of God, that a man should be able to reap with gladness of mind the fruits of his labours, receiving thus possessions bestowed by God, and not acquired by force. For neither is such a than afflicted with troubles, nor is he for the most part the slave of evil thoughts; but he measures out his life by good deeds, being of good heart in all things, and rejoicing in the gift of God.
"Be not
rash with your mouth, and let not your heart be hasty to utter a word before
God; for God is in heaven and you are on earth, so let your words be few. For a dream comes from much concern, and
foolish talk from many words." Several men think that this teaches here
that we should not promise something too quickly in the presence of God, and
without due consideration of our strengths we vow things, which we cannot then
fulfil. God though is present in heaven,
but we seem to be on earth, yet he hears what we say and accuses that our
foolishness comes from our love of speech.
But some men understand this better, affirming that this teaches that,
either speaking or thinking more about God than we are able, we hold to our opinions;
but we know our stupidity, since, as much as the heavens differ from the earth,
so our thoughts are separated from His character. And therefore our words ought to be
checked. Just as he that is much in
thought frequently dreams about those things about which he thinks during the
day; thus he, who wanted to teach more from divinity, falls into
foolishness. Or indeed it could mean
this: our words ought to be few therefore, since even those things, which we
think we know, we see through a mirror and in mystery, and as we understand a
dream, which we think we can grasp.
Although we have done many things, as it appears to us, the end of our
argument is foolishness. For we do not
escape sin by too much speaking [Cfr Prov. 10, 19.].
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Summary
Ecclesiastes 5:1 delivers a profound and urgent admonition concerning the proper conduct and disposition when approaching God in worship. It compels the worshiper to exercise deliberate reverence and thoughtful circumspection, prioritizing an attentive and obedient heart over perfunctory or insincere religious rituals. The verse sternly warns against the "sacrifice of fools," highlighting that outward acts of piety performed without genuine understanding, sincerity, or a right heart are not only devoid of spiritual value but are considered an affront to God, as those who offer them fail to discern the inherent wickedness of their actions.
Context
Literary Context
Ecclesiastes, penned by Qoheleth (the Preacher), stands as a unique and challenging book within the Old Testament's wisdom literature. Preceding this verse, chapters 1-4 meticulously explore the pervasive "vanity" (Hebrew: hebel) inherent in all human endeavors and earthly pursuits "under the sun," revealing the futility of life apart from God. Chapter 5 marks a pivotal transition, shifting from philosophical observations on life's absurdities to practical, ethical, and spiritual directives for navigating one's relationship with the Divine. Ecclesiastes 5:1 serves as the foundational principle for proper conduct in God's presence, establishing the imperative of reverence and intentionality before delving into warnings against rash vows, covetousness, and the empty pursuit of wealth in subsequent verses. It underscores that even amidst life's inherent uncertainties, one's approach to the sacred must be marked by profound respect and purpose.
Historical & Cultural Context
In ancient Israel, the "house of God" (Hebrew: bayith 'elohim) referred primarily to the Tabernacle and, later, the magnificent Temple in Jerusalem, which stood as the epicenter of Israelite worship, sacrifice, and the perceived dwelling place of God's presence. The elaborate sacrificial system, divinely ordained through the Mosaic Law, was central to Israelite religious life, providing avenues for atonement, thanksgiving, and communion. However, a persistent tension existed between the outward performance of ritual and inner spiritual sincerity. Throughout Israel's history, prophets frequently denounced the people for offering sacrifices while their hearts were distant from God or their lives were characterized by injustice and moral decay, as powerfully articulated in passages like Isaiah 1:11-17 and Amos 5:21-24. Ecclesiastes 5:1 directly addresses this cultural reality, emphasizing that the physical act of entering the Temple and offering sacrifices must be accompanied by a prepared heart, a humble spirit, and a profound readiness to hear and obey God's instruction, rather than merely engaging in perfunctory or self-serving religious duties.
Key Themes
This verse profoundly contributes to several overarching themes within Ecclesiastes and broader biblical theology. Firstly, it champions the theme of reverence in worship, asserting that approaching the holy presence of God demands a mindful, cautious, and deeply respectful demeanor, acknowledging His supreme holiness and majesty. Secondly, it establishes the priority of listening and obedience over mere ritual. The exhortation to "be more ready to hear" underscores that genuine attentiveness to God's word and a willing heart to obey are infinitely superior to outward religious performance, especially when such performance lacks true spiritual understanding or sincerity. This crucial theme echoes throughout the Old Testament, famously articulated in 1 Samuel 15:22. Finally, the verse issues a stark warning against the dangers of thoughtless piety, characterizing insincere offerings as the "sacrifice of fools." This speaks to a profound lack of spiritual discernment and a genuine disconnect with God, where religious acts are performed without considering their profound spiritual implications or the inherent wickedness of a heart that approaches God without true devotion, a sentiment also found in Proverbs 21:27.
Exposition and Analysis
Key Word Analysis
This term, referring to the physical appendage used for walking, forms part of a significant Hebrew idiom in the phrase "Keep thy foot." Combined with the verb shâmar (H8104, "to guard" or "watch"), it signifies carefulness, restraint, and deliberate action concerning one's conduct, behavior, and steps. When entering a sacred space, it implies a necessary circumspection and thoughtful preparation, highlighting the importance of one's demeanor and intentions before engaging in divine worship.
This primitive root denotes "to hear intelligently," often carrying the profound implication of attentive listening, understanding, and, crucially, obedience. In the context of being "more ready to hear," it signifies prioritizing the reception of God's instruction, wisdom, and commands above one's own agenda or outward religious performance. It points to the spiritual act of listening with a heart prepared not just to comprehend, but to respond in submission and faith.
Derived from a root suggesting "fat" or "stupid," this term in wisdom literature describes individuals who are morally and spiritually dull, lacking wisdom, discernment, and genuine understanding. Unlike mere intellectual deficiency, the "fool" is characterized by a stubborn refusal to acknowledge God or His ways, leading to perverse actions and a life detached from divine truth. Their "sacrifice" is thus not merely outwardly flawed but stems from a misguided, ignorant, or even defiant heart, rendering it an abomination in God's eyes.
Verse Breakdown
"¶ Keep thy foot when thou goest to the house of God,"
This opening clause functions as a solemn injunction for reverence and caution. The idiom "Keep thy foot" commands carefulness, implying a need to watch one's steps, to be deliberate, and to approach with a prepared and humble demeanor. It underscores the sanctity of the "house of God"—the place of worship—and the awesome reality of entering His presence. This is a call to mindfulness, recognizing the holiness of the encounter and the need for self-examination before worship.
"and be more ready to hear, than to give the sacrifice of fools:"
This is the central contrast and imperative of the verse. Qoheleth prioritizes attentive listening and obedience to God's word ("be more ready to hear") over the mere act of offering sacrifices. The "sacrifice of fools" refers to offerings made without sincerity, understanding, or a right heart—religious acts performed out of habit, obligation, or ignorance, rather than genuine devotion and reverence. Such offerings are deemed worthless, offensive, and even an abomination to God.
"for they consider not that they do evil."
This concluding clause elucidates the profound problem with the "sacrifice of fools." Those who offer them lack spiritual discernment; they do not "consider" or "know" (Hebrew: yâdaʻ) that their actions are inherently evil or unacceptable in God's sight. Their spiritual blindness or willful ignorance prevents them from recognizing the true nature of their insincere worship, highlighting a deep spiritual deficiency and a profound lack of genuine relationship with God.
Literary Devices
Ecclesiastes 5:1 powerfully employs several literary devices to convey its urgent and timeless message. The opening phrase, "Keep thy foot," serves as a potent idiom, functioning as a metonymy where "foot" represents one's entire conduct, approach, and demeanor. This idiom immediately establishes a tone of caution and reverence, emphasizing that one's disposition in God's presence is paramount. The verse then presents a stark antithesis or contrast between "being more ready to hear" and "giving the sacrifice of fools." This juxtaposition highlights the profound superiority of internal spiritual attentiveness and obedience over external, ritualistic performance. The phrase "sacrifice of fools" itself embodies a form of irony or paradox, as a sacrifice, inherently an act of devotion, is rendered contemptible and evil due to the character and motivation of the offerer. Furthermore, the description of the fools who "consider not that they do evil" evokes pathos by revealing their tragic spiritual blindness and profound lack of self-awareness, underscoring the severe consequences of insincere and thoughtless worship.
Theological and Thematic Connections
Ecclesiastes 5:1 resonates deeply with the broader biblical emphasis on the heart's condition in worship and the theological supremacy of obedience over mere ritual. It serves as a powerful challenge to the superficiality of outward religious performance, asserting unequivocally that God desires genuine devotion, a humble spirit, and a listening heart above all else. This principle is a consistent and unwavering thread woven throughout both the Old and New Testaments, consistently condemning hypocrisy and empty formalism in favor of true righteousness and an authentic, sincere relationship with the Divine. The verse stands as a timeless reminder that while religious practices and communal worship have their vital place, they must always flow from a heart transformed by God's word and committed to His will, rather than being mere perfunctory acts performed out of habit or obligation.
Reflection and Application
Ecclesiastes 5:1 remains profoundly relevant for believers across all generations, serving as a timeless call to a deeper, more authentic, and Spirit-led engagement with God. In contemporary society, where religious activity can easily devolve into routine, performance, or a mere social obligation, this verse acts as a powerful corrective. It urges us to cultivate a heart characterized by profound reverence, attentive listening, and genuine humility whenever we approach the Divine. Whether in the solemnity of corporate worship, the intimacy of personal devotion, or the mundane tasks of daily life, we are perpetually in God's omnipresent presence, and our approach should always reflect this awe-inspiring reality. True worship is not simply about showing up or mechanically going through the motions; it is fundamentally about listening intently to God's voice, submitting wholeheartedly to His sovereign will, and allowing His living Word to profoundly shape and transform every facet of our lives. Our "offerings"—be they our praise, our time, our talents, our material possessions, or our very lives—must flow from a sincere, contrite, and devoted heart, utterly free from pretense, ignorance, or self-righteousness. This verse challenges us to rigorously examine our motives, ensuring that our spiritual practices are driven by genuine love, profound devotion, and a sincere desire to honor God, rather than by habit, obligation, or a pursuit of outward appearances. Ultimately, God desires our hearts more than our rituals, our obedience more than our offerings.
Questions for Reflection
FAQ
What does "Keep thy foot" mean in Ecclesiastes 5:1?
The phrase "Keep thy foot" (Hebrew: sh'mor raglecha) is an ancient idiom that means to be careful, cautious, or circumspect in one's conduct. When applied to going "to the house of God," it emphasizes the paramount importance of approaching a sacred space with profound reverence, thoughtful consideration, and a prepared heart. It serves as a solemn warning against rushing in carelessly, thoughtlessly, or with a flippant attitude, urging instead a deliberate, humble, and respectful demeanor in the awe-inspiring presence of the Divine. It implies a crucial need for self-examination and intentionality before engaging in any act of worship.
Who are the "fools" mentioned in this verse, and what is their "sacrifice"?
In biblical wisdom literature, particularly within Ecclesiastes and Proverbs, a "fool" (Hebrew: kesil) is not merely someone lacking intellectual capacity, but rather a person who is morally and spiritually dull, lacking discernment, and often stubbornly resistant to God's wisdom and ways. Their "sacrifice" refers to religious offerings or acts of worship that are performed without sincerity, genuine understanding, or a heart truly devoted to God. These are acts done out of habit, mere obligation, or even self-righteousness, but they fundamentally lack genuine faith, humility, and a sincere desire to truly honor God. Such offerings are deemed an "abomination" because they are disconnected from a transformed heart and an obedient life, as powerfully articulated in Proverbs 15:8.
How does Ecclesiastes 5:1 apply to Christian worship today, given that we no longer offer animal sacrifices?
While the literal act of animal sacrifice has been perfectly and definitively fulfilled in the person and work of Jesus Christ, the profound principle of Ecclesiastes 5:1 remains profoundly relevant and eternally applicable for believers today. It calls Christians to approach God in all forms of worship—whether in corporate gatherings, personal prayer, diligent Bible study, or acts of service—with utmost reverence, genuine humility, and a heart truly ready to hear and obey His voice. Our "sacrifices" today encompass our praise, our financial offerings, our time, our talents, and indeed, our very lives, presented as "living sacrifices" (Romans 12:1). The verse serves as a solemn warning against engaging in these spiritual acts superficially, without genuine faith, sincere humility, or a fervent desire to honor God above all else. It powerfully reminds us that God values our sincere heart and obedient spirit infinitely more than any outward religious performance, echoing Jesus' profound teaching on the necessity of worshipping "in spirit and in truth" (John 4:24).
Christ-Centered Fulfillment
Ecclesiastes 5:1, with its urgent call to profound reverence, attentive hearing, and genuine worship, finds its ultimate and glorious fulfillment in the person and perfect work of Jesus Christ. He is the quintessential worshiper, who flawlessly kept His "foot" in perfect obedience, always perfectly "ready to hear" and execute the will of His Father (John 5:30). In stark contrast to the "sacrifice of fools" offered by those who "consider not that they do evil," Christ offered Himself as the one perfect, sufficient, and eternal sacrifice, holy and blameless, once for all time (Hebrews 10:10). His sacrificial death on the cross definitively rendered all previous animal sacrifices obsolete and unnecessary, establishing a new and living covenant where direct access to God is no longer through ritualistic performance but solely through faith in His finished work (Hebrews 9:11-14). Furthermore, Jesus Himself taught that true worship transcends physical temples and is to be offered "in spirit and and in truth" (John 4:23-24), perfectly embodying the very heart of Ecclesiastes 5:1's profound admonition. Through Christ, believers are now empowered by the indwelling Holy Spirit to approach God with boldness, sincerity, and a truly listening heart, offering spiritual sacrifices that are eternally pleasing and acceptable to Him (1 Peter 2:5).